
Class _EliOj_ 
Book, . 1^ ij 

COKRIGHT DEPOSIT. 



America's Place 
in Mytholog3r 

DISCLOSING THE NATURE OF 
HINDOO AND BUDDHIST BELIEFS 

S3) Alexander McAllan 



BROOKLYN, N. Y. 



I 9 I 




america's 
Place in Mythology 



Disclosing the Nature of Hi?idoo 
and Buddhist Beliefs 



By 

ALEXANDER McALLAN 



/ /) tf 



BROOKLYN, N. Y. 
1910 



Mil 



Copyright, 1910 
By ALEXANDER McALLAN 



©CI.A273589 






: CONTENTS 

J V_ CHAPTER ONE 

PAGE 

Ancient Knowledge of Our Rocky Mountains i 



CHAPTER TWO 

America Known to the Ancients as an Island 
Continent . ' . . . . .6 



CHAPTER THREE 
Ancient Knowledge of Lake Yellowstone . 22 

CHAPTER FOUR 
Ancient Knowledge of American Streams . 41 

CHAPTER FIVE 
Mount Meru in America . . . .96 



PREFACE 

The present treatise endeavors to plainly show 
(with perhaps too much iteration or reiteration) that 
ancient accounts of America are most certainly to be 
found in Asiatic books. 

No attempt is made to account for the fact that such 
information exists within the covers of Chinese, Hin- 
doo, and other volumes. Enough to show that com- 
plete accounts of our continent are actually to be met 
with in Asiatic literature. 

The present writer may. however, remark that, 
rightly or wrongly, he does not for a moment imagine 
that Asiatic priests visited America and then returned 
to China or India — with descriptions of our continent. 
CJn the contrary he holds that a superior, intelligent 
tribe (about 20,ocxD in all, men^ women, and children) 
of mound-builders succeeded in escaping from the 
Valleys of the Ohio and the Mississippi, and even from 
America itself, across into Asia — wdiere an extraor- 
dinary destiny awaited them. The fugitive host was 
led by a princess, born in Mexico, and also by her son, 
born in Arizona. Learned men well versed in the lore 
of Mitla, Palenque, and the Vale of Mexico, accom- 
panied the wandering outcast nation, and it is to them 
that we are indebted for primary* accounts of our con- 
tinent. No Chinese priest discovered America "cen- 
turies ahead of Columbus, and the glory of the Italian 
navigator remains, so far, unshadowed. But, let us 
turn from theories and consider actual archaeological 
facts. 

The Author. 



AMERICA'S PLACE IN 
MYTHOLOGY 

CHAPTER ONE 

ANCIENT KNOWLEDGE OF OUR ROCKY 
MOUNTAINS 

Dr. Warren, in his learned work entitled "Paradise 
Found," refers (p. 147) to a statement in the 
"Chinese Recorder" (vol. iv., p. 94) worded thus: 
"Kwenlun is the name of a mountain ; it is situated at 
the northwest, 50,000 le from the Sung-Kaou moun- 
tain." We are next informed that this statement has 
been copied by the "Recorder" from the Imperial 
Chinese dictionary. 

Where is the Sung-Kaou mountain ? Williams, in his 
Chinese and English dictionary (p. 831), says that the 
eminence is situated in Honan, a province of China. 

What is the length of a Chinese le or II (for it is 
spelled both ways by western scholars) ? Williams 
(p. 518) says it has varied in different epochs from 
1,158 to 1,894 fset, and at present 250 li make a degree. 

Mr. Vining, in his comprehensive work entitled "An 
Inglorious Columbus," very properly devotes a lengthy 
chapter to the subject of the Chinese H, and says that 
"if it be estimated at one-third of an English mile the 
result will be very close to the truth" (p. 331). 



2 America's Place in Mythology 

Morrison considers the le to be equal to one-fourth 
of an EngHsh mile. 

It is evident that 50,000 le should at least be equal 
to 12,000 miles, and that this tremendous measurement 




carries us beyond India, beyond Tibet, beyond Asia, 
beyond Europe, beyond the Atlantic, even to the ex- 
tremity of the Rocky Mountains in North America. 



UPWARD EXTENT OF OUR ROCKIES KNOWN 

Our immense range is found at the thirty-second 
degree of latitude. Here the southern end is bounded 
by the Rio Grande and the vast eminence goes "up" to 
the Arctic Ocean, a distance of about 11,000 Chinese li. 

In the Imperial Chinese dictionary the upward 
stretch of the Kwenlun mountain (or shan) is said to 
be 11,000 li. In connection with this dimension the 
term kao, which may signify either "high" or "to ad- 
vance," is used. Spence Hardy, in his "Manual of 
Buddhism," p. 15, says that "the most northern parts 
of the earth are always regarded by the natives of India 
as the highest. This was also the opinion of the He- 
brews and of the ancients generally. Hence the expres- 
sion to go down, or descend, is frequently used of go- 
ing to the south." 



Width of Our Mountain System Knozvn 3 

Certainly our Rocky Mountain range goes "up" 
from the Rio Grande, a distance of about 11,000 li. 

WIDTH OF OUR MOUNTAIN SYSTEM KNOWN 

The "Chinese Recorder" neglects to inform its read- 
ers that the Imperial Chinese dictionary allows a width 
of 10,000 li to the Kwenlun shan (see columns 12 and 
13 in the native dictionary). 

The ancient estimate is found to be correct. A 
branch of the Rockies extends eastward through Min- 
nesota and is called the "Height of Land." This ridge 
has two great slopes. "One inclines to the north, and 
sends its waters into the Arctic Ocean ; the other to the 
south, draining the Valley of the Mississippi. From 
Minnesota the 'Height of Land' may be traced north- 
ward of the Great Lakes toward the Atlantic. The 
highest point is reached in Minnesota, where the 
source of the Mississippi is 1.600 feet above sea-level" 
(Maury's "Manual of Geog.," p. 20). 

Our mountain system is of vast breadth. We find 
that the Rocky Mountain range throws a branch east- 
ward, which passes to the north of the Mississippi 
River, causing some streams to flow south and others 
north. It is the descent from this height which pro- 
duces the fall at Niagara and gives rise to the rapids 
of the St. Lawrence. The Appalachian system is thus 
connected with the Rockies. We therefore see how the 
Kwenlun range attains a width of ten thousand li, or 
three thousand miles. It breaks out eastward in the 
shape of the Adirondack's, and in the form of the Pali- 
sades looks upon the city of New York. 

North America is certainly 10,000 li in width. More- 
over, Su Ki-yu, the Chinese Governor of Fuhkien, in 
his "Geography of the World," published in 1848, ex- 



4 America s Place in Mythology 

pressly says with regard to the United States, that this 
country is "10,000 H wide" (see the "Chinese Reposi- 
tory," vol. XX., p. 187). 

If our land, according to the Chinese themselves, is 
10,000 li in breadth, and if the Kwenlun shan is 10,- 
000 li in breadth, it follows that the latter should 
stretch from ocean to ocean. Now we actually find 
that a continuous mountain system extends from the 
Pacific to the shore of the Atlantic. The vast, spread- 
ing mountainous mass (or shan) is truly 10,000 li in 
width. 

CHARACTER OF OUR ROCKIES KNOWN 

The western portion of the Kwenlun shan is re- 
ferred to as the Tsiing Ling (the latter term — Ling — 
standing for "range" or "sierra"). Dr. Doolittle, in 
his Chinese-English dictionary, says that the Tsung 
Ling mountains constitute "the western portion of 
the Great Kwenlun range." The Doctor adds that, 
in a Chinese work, the "reason assigned for the name 
is that the mountains are covered with rocky boulders 
of a rounded shape." But how does such a statement 
apply to our Rocky Mountains? 

In one locality, says a modern traveller, boulders 
"cover a space a mile in length and one-fourth of a 
mile in width, as thick as they can lie on the ground. 
. . . The size, abundance and position of these 
rounded granite boulders are such that no power now 
in operation in this region could have moved them high 
up on the sides of the valley." Again, at a place called 
Emigrant Gulch, immense numbers of boulders or 
stones, "varying in size from a small pebble to several 
feet in diameter," are to be seen. Rounded rocky 
boulders lie scattered over the mountains at a multi- 
tude of points and form a remarkable feature of the 



A Lake in the Midst of the Tsung Ling or Rockies 5 

range and of the elevated plains or slopes near by. 
"Basaltic boulders, of immense size, are scattered all 
over the plain. . . . Some of these boulders stand 
out in the plain far from any water at the present time, 
and are six to ten feet in diameter" (Hayden's "Sur- 
vey"— 1871). 

No wonder that the Indians applied the title of 
"Stony Alountains" (see Bancroft's "Native Races") 
to the range which we have agreed to call "Rocky" on 
account of its rocks or stones. 

Maguire, in his "Resources of Montana," p. 15, says 
that Jefferson hoped some traveller would explore the 
Northwest "by ascending the Missouri, crossing the 
Stony Mountains, and descending the nearest river to 
the Pacific." 

The Stony or Rocky Mountains are here. 

Parker, in his "Journey," p. 19, says : "The moun- 
tains are indeed rocky mountains. They are rocks 
heaped upon rock's." 

A LAKE IN THE MIDST OF THE TSUNG LING OR ROCKIES 

In the second volume of the "Si-yu-ki" we are in- 
formed (p. 297) that a certain lake "is situated in the 
midst of the great Tsung Ling mountains, and is the 
central point of Jambudvipa." 

It appears, then, that the Tsung, or Rocky Moun- 
tain range, is within some part of the world called 
"Jambu." 

Where was Jambu? What was, or is. its size? Was 
it our American continent? What is said about the 
dwipa or land named "Jambu," in ancient Asiatic rec- 
ords? And what is said about the lake in the Rockies? 



CHAPTER TWO 

AMERICA KNOWN TO THE ANCIENTS AS 
AN ISLAND CONTINENT 

Upham, in his work on "Buddhism," says: "There 
are 500 petty islands which are appropriated to the 
superior island Jambu Dwipa, round about Jambu 
Dwipa" (vol. iii., p. yy) . 

Jambu is evidently an immense island. 

Missionary Ward, in his "View of the Hindoos," 
says, that according to the Siddhantu Shiromunee 




(written by the Hindoo astronomer, Bhaskara), "the 
island of Jumboo occupies one entire hemisphere." 



TJic Term Jaiiibu Signifies "Three-Sided" 7 

This statement applies very well indeed to the island 
continent known to us to-day as America. 

Still quoting from the Hindoo book, Ward says : 
"Jumboo-dweepu, though occupying half the globe, is 
reckoned only the first island" (p. 454). 

Ward further states that Bhaskara, the ancient phil- 
osopher, taught that our world is round and measures 
about 24,000 miles in circumference. Now, as Jambu- 
dwipa occupies but one hemisphere of this globe, it 
cannot possibly be more than 12,000 miles in length 
or breadth. And, for the reason that the continental 
island is surrounded by a sea — stocked with islands — 
there is no reason to believe that Jambu completely 
fills the hemisphere within which it is situated. 

Hardy, in his "Manual of Buddhism," p. 4, states 
that Jambu is reported to be "three-sided or angular," 
a remark which applies very suitably indeed to Amer- 
ica. North or South. 

Manifestly, for the reason that Jambu is "three- 
sided or angular" it cannot, of course, completely fill 
the hemisphere within which it is located. The con- 
tinental island must be decidedly less than 12,000 miles 
in either length or breadth. 

The measurement of 50,000 li to the northwest from 
Honan, in China, should bring us to the Kwenlun Moun- 
tains ; and on the western portion of this elevated mass 
should be found a lake which is situated at the heart of 
Jambu — which turns out to be an enormous island. 
Now, we have identified our Rockies as the western 
portion of the Kwenlun shan. Then, our Rockies 
should be within the shores of an island — the first of 
islands — which has a hemisphere reserved to itself. 
There is no need to add that this arrangement is actual 
geography. The Rocky Mountain range is in America, 
and America is an island. 



8 Americas Place in MytJwlogy 

THE TERM JAMBU SIGNIFIES " TIIREE-SIDED" OR 

"triangular" 

Turnour, in his Mahcnvanso, p. 9, says that "Jambu 
dipo" is "one of the four quarters of the human world, 
being the terra cognita of the Buddhists. The name is 
derived from the Jambu-tree." 

Jambu was a "quarter" known to the Buddhists. 

Dr. Legge, in his notes on Fa-hian, says that 
"Jambu-dwipa" is "one of the four great continents," 
and is "so called because it resembles in shape the 
leaves of the Jambu tree." 

Legge adds, that "Jambu-dwipa" is "often used as 
merely the Buddhistic name for India" (p. 34). 

The Jambu tree flourishes in Hindostan. As its 
leaves are of a three-sided or triangular shape it may 
well be regarded as representing the form of the coun- 
try which produces it. Certainly India is a Jambu 
land. 

The name, however, was not restricted to India. As 
we have seen it was applied to a continent — an island 
continent. 

The latter, as we have learned, is said to be "three- 
sided or angular" ; and turning to the American con- 
tinent, we find that its form is indeed triangular. Our 
geographers frequently refer to this fact. In Mon- 
teith's "Comprehensive Geography" we find the state- 
ment with regard to North America, that its "shape Is 
that of a triangle, and its three sides are bounded by 
three oceans — the Arctic, Atlantic, and Pacific." 

And South America is also of a three-sided form. 
We read that "its shape is triangular ; its widest part 
being from Cape St. Roque to the northwestern part 
of Peru." 

Turning to Potter's "Advanced Geography," we find 



The Lake not in Asia 9 

the statement, that South America's "form, hke that of 
North America, is triangular." 

There actually is an "island-continent" on the face 
of our globe. 

And only one. 

And it is certainly "three-sided or angular," in agree- 
ment, so far, with ancient accounts. 

A triangular island-continent, say the Ancients. 

A triangular island-continent, say the Moderns. 

ANCIENT REFERENCE TO LAKE YELLOWSTONE 

Turning to the book called the "Si-yu-ki" (or "Rec- 
ord of the Western World") emanating from Chinese- 
Buddhistic sources, and translated into French by 
Monsieur Julien, of the University of Paris, and into 
English by Dr. Beal, there are, as we have already in 
part seen, references to Jambu. 

A certain lake "is situated in the midst of the great 
Tsung Ling mountains, and is the central point of 
Jambu-dvipa" (see Beal's translation, vol. ii., p. 297). 

We also read, that "in the middle of Jambu dvipa 
there is a lake called Anavatapta," which "is 800 li and 
more in circuit" (vol. i., p. 11). 

Lake Anavatapta, situated among the Tsung Ling or 
Rocky INIountains, is evidently about 300 English 
miles in circuit, a dimension which agrees, as we shall 
see, with the circuit of Lake Yellowstone. 

THE LAKE NOT IN ASIA 

Julien and Beal both argue that Anavatapta must 
be identical with the Sarikul sheet situated at or near 
t-o the source of the Oxus, in Central Asia (see Beal's 
work, p. 12, note j^). 



lo America's Place i)i Mythology 

Anavatapta, however, is said to be remarkable for 
the purity and clearness of its water ; and Lieutenant 
Wood, who visited Sarikul, found the contents of the 
latter "slightly fetid." To identify this pestiferous 
sheet as Anavatapta is utterly nonsensical. 

Beal says that "Wood found soundings at nine 
fathoms" in Lake Sarikul ; but Wood is not properly 
quoted by Beal (p. 297). The Lieutenant found a 
depth of just nine feet of muddy and fetid water in 
Sarikul. 

Beal refrains from quoting Wood's additional state- 
ment to the efifect that Sarikul is merely twelve miles 
in length and has an "average breadth of one mile." 
To call this filthy ditch "Anavatapta" is preposterous. 
Such a delusion can only be maintained by suppress- 
ing, ignoring, or misrepresenting the facts actually col- 
lected concerning the sewer which doubtless occasion- 
ally spews over into the Oxus. Its shores rise at a 
sharp angle to heights varying from 500 feet to 1000, 
so it could never have been larger than it is at present. 
Let us not mistake an ill-smelling marsh for the pure 
and limpid Anavatapta. 

ANAVATAPTA WITHIN AN ISLAND-CONTINENT 

Beal, in footnote 30, p. 11, states that "in the 
Chinese, Jambu-dvipa is represented by three symbols, 
Shen-pu-cJiaii," and the Doctor adds, that "the last 
symbol means an 'isle' or 'islet.' " 

The Hindoos, as we have learned, apply the name 
"Jambudvipa" to the vast angular or three-sided is- 
land which the Chinese call "Shen-pu-chau" (or Shen- 
pu the Island). 

Julien, in his translation of the "Record of the 
Western World" (see Introduction, p. Ixxiv.), says 
that Jambu, which contains Anavatapta, is an "isle." 



Anavatapta Within an Island Continent ii 

The Chinese account calls Jambu a cJiait or island. 

"There are four lands," says Beal's translation, "in 
the salt sea" (p. ii), but only one of the four is said 
to be a chau or island. 

It is within the Jambu Island that Anavatapta, with 
its surrounding Tsung Ling or Rocky Mountains, is 
said to be situated. Now, the search for the Tsung 
Ling or Rockies, 12,000 miles and more to the north- 
west from Honan, has already brought us to America, 
and we actually find that it is what the Chinese call a 
chau or island. Within its compass should be 
Anavatapta, measuring about 300 miles in circuit. 

India is, as we have learned, sometimes called "Jam- 
bu-dwipa," but it most certainly is not an island. Any 
school child can tell what an island is, but Beal — fol- 
lowing Julien — ignores the fact that Anavatapta is 
within the Jambu land, or Jambu dwipa, which is an 
island. The two scholars have done their utmost to 
find Lake Anavatapta within the wrong Jambu. 

The sheet measuring 300 miles in circuit is said to 
be at the "middle" or "central point" of the immense 
island continent. 

In his "Buddhist Lectures," p. 149, Dr. Beal says 
that Lake Anavatapta is at the centre or "heart" of 
Jambu, and the sheet, like a human heart, may be de- 
cidedly to one side within the land containing it. We 
may here remark that the central degree of latitude be- 
tween the Equator and the North Pole passes through 
Yellowstone. Aloreover, the central degree of longi- 
tude for the entire American continent also runs 
through Yellowstone. Nevertheless, the lake is nearer 
to the western ocean than it is to the eastern. But we 
are prepared to behold such an arrangement, for we 



12 America's Place in Mythology 

have been informed that Lake Anavatapta is situated 
amidst the Rockies (or Tsung Ling peaks) which be- 
long to the ivcstern division of the Kwenlun shan. As 
the latter is 10,000 li in width and stretches from the 
Atlantic to the Pacific, it is plain that Lake Anavatapta 
— being to the zvest on the Kwenlun shan — must be 
nearer to the Pacific than it is to the Atlantic. 

The Earl of Dunraven, in his "Great Divide," says 
that the Yellowstone section is "the geographical centre 
of North America." 

Undoubtedly Lake Yellowstone is at the heart of 
the American Island-continent. 

We are aided in our search for Anavatapta by the 
V intelligence that the lake is connected with an amazing 
number of hot springs. Beal's version, including 
parentheses, reads in part as follows : "The streams 
(from the lake) are five hundred in number 
(branches), and as they pass by the lesser under- 
ground fire-abodes (hells), the power of the flames 
ascending causes the water to be hot. At the mouths 
of the various hot springs — " 

An extraordinary system of underground passages 
and hot springs is evidently connected with Ana- 
vatapta, and such we can readily find at Yellowstone, 
within our Island-continent. 

Dr. Beal says : "At the mouths of the various hot 
springs there are placed carved stones, sometimes 
shaped like lions — " 

It is easy to understand what is meant in view of 
the fact that numerous figures formed by deposits of 
mineral matter ejected from the springs while in a 
state of action, arise around the orifices and remind 
observers of beasts, birds, and other creatures. 



Anaratapta JFithiii an Island Conthiciit 13 

Amongst the number may be seen a group of "lions" 
— a lion, a lioness, and two cubs (see Captain Chitten- 
den's work on "Yellowstone," pp. 214, 232). 

Mr. Francis Sessions, in his volume entitled "From 
the Yellowstone Park to Alaska," refers to the curious 
stone figures at the spring and says : "The Lion, the 
Lioness, and Two Cubs resemble the living things in 
appearance." Mr. Sessions also tells about "the con- 
tinual growling they keep up" (p. 22). 

Here are the Lions. Where the Lions should be the 
Lions are found — in agreement with the "Record of 
the Western World." 

"At the mouths of the various hot springs there are 
placed carved stones, sometimes shaped like lions, and 
at other times as the heads of white elephants" ( Beal's 
translation, vol. ii., p. 156). 

It should be remarked that the Chinese nouns do 
not necessarily represent what we call the plural num- 
ber. For instance, "siang" may stand either for one 
elephant or for a number. The Chinese have no such 
a form as "siangs." Similarly we have words such as 
"deer" or "salmon," which may stand either for one 
creature or for a number. We never say "deers" or 
"salmons" when referring to them. 

The Chinese term for "head" is "sheu," which also 
signifies "foremost; the beginning, the origin" (see 
Williams' Chinese dictionary, p. 756). SJicu should 
never be rendered "heads" unless the context favors 
such a view. 

The Chinese account evidently teaches that figures 
resembling the lion and the head (or beginning) of the 
white elephant are to be seen in connection with the 
hot springs of Anavatapta. Perhaps not more than 
one form suggestive of the head or beginning of a 



14 America's Place in Mythology 

white elephant may be visible ; but one, at least, should 
be there. Can it be seen ? 

Captain Chittenden tells us about the "Lions" and 
adds that in addition the figure of an "Elephant" — in 
a recumbent position — is also there. 

Evidently a standing quadruped, with its legs prop- 
erly carved, is not referred to in the ancient record. 
We should look merely for a mass of matter which re- 
minds an observer of the head or foremost part of an 
Elephant. Moreover, the figure should be of a white 
color. The form of the head of a White Elephant 
should be seen in connection with the hot springs of 
Anavatapta. 

Now, Captain Chittenden finds there the recumbent 
form of what he calls a "White Elephant." 

A White Elephant, say the Ancients. 

A White Elephant, say the Moderns. 

our rocky mountain system supposed to be in 

Asia! 

Dr. Williams, in his dictionary, p. 494, says that the 
"Koulkan Mountains" lying "between the Desert of 
Gobi and Tibet" are referred to by the title "Kwenlun 
shan." The learned compiler further states that, the 
Kwenlun shan is "the fairy land of Chinese writers, 
one of whom says its peaks are so high that when sun- 
light is on one side moonlight is on the other." 

The latter assertion is borrowed by Williams from 
the Kwenlun article which appears in the Imperial 
Chinese dictionary, and we have seen that this very 
Kwenlun article attributes a width of 10,000 li to the 
immense shan. It is easy to see that when the light of 
morning is gilding the eastern edge of the mountainous 
mass, the western portion — behind the lofty peaks of 



The Rockies Not at the North Pole 15 

the Rockies — may still be in darkness and indebted to 
the moon for light. 

The Imperial Chinese dictionary places this wide- 
spreading eminence — the Sun and Moon Kwenlun 
shan at an immense distance, 50,000 li, to the north- 
west from Honan, in China, but Williams interferes 
and dumps the enormous mountainous mass into Tibet, 
and while doing this keeps perfectly silent concerning 
the immensity of the distance of the Kwenlun shan 
from Honan, as stated by the Chinese themselves. 

It's at Tibet — within the Chinese empire — says 
Williams. 

The native dictionary refrains from all mention of 
Tibet, and locates the Kwenlun shan at such an im- 
mense distance from Honan that it must be situated 
at the antipodes of the region into which Williams has 
been pleased to dump it. 



ANCIENT REFERENCE TO THE MISSOURI-MISSISSIPPI 

Williams declares that the Kwenlun shan is said to 
be illumined by the sun and moon, and is further "said 
to contain the sources of the Yellow River." 

The article in the Imperial Chinese dictionary (com- 
piled of course by the Chinese themselves, without the 
"aid" of Occidentals) states that the "Ho" flows from 
the sun and moon Kwenlun shan. The word "Yel- 
low" is not used in the account, nevertheless Dr. Will- 
iams assumes that the "Ho" must be the Yellow Ho 
of China. 

The Kwenlun mountain "Ho" (or Main Stream) 
is said to flow southeasterly, whereas the course of the 
Yellow Ho of China is plainly eastzvard. It reaches 
the sea at a point due east of its source. 

Williams conveniently neglects to tell his readers 



i6 America's Place in Mythology 

that the Sun and Moon Kwenlun shan is placed 50,000 
H, or, at least, 12,000 miles, to the northwest from 
Honan. 

To find such a shan on the border of China itself — 
at the sources of the Yellow River — is preposterous. 

The measurement brings us to the continental Island 
of Jambu. The Kwenlun shan, with its western array 
of Rocky mountains and the steaming Anavatapta, is 
within the Jambu Island. Then the Kwenlun Ho 
must likewise be within the Jambu Island known to us 
to-day as America. And here we find the Ho — even 
a Yellow Ho — in the shape of the Missouri-Missis- 
sippi, which flows southeasterly to the Gulf of Mexico. 

THE ROCKIES NOT AT THE NORTH POLE 

As the Kwenlun mountainous mass is 10,000 li in 
width and runs "up," or advances a distance of 11,- 
000, its southern part may very well be in a warm 
zone. This view is sustained by Dr. Warren's quota- 
tion from the "Chinese Repository," vol. vii., p. 519 — 
"One may there rest on flowery carpeted swards, lis- 
tening to the melodious warblings of birds, or feasting 
upon the delicious fruits, at once fragrant and lus- 
cious, which hang from the branches of the luxuriant 
groves. Whatever there is beautiful in landscape or 
grand in nature may also be found there in the high- 
est state of perfection" (Warren's "Paradise Found 
at the North Pole," p. 144). 

It is evident that although some terminal or remark- 
able or initial point of the Kwenlun shan is located 
12,000 miles to the northwest of Honan and must 
necessarily be situated in the Arctic zone, the shan 
should stretch southerly, or downward, through a 
climate favorable to the production of "delicious 



The KzvcnJnir Gem-Trees ly 

fruits" and "luxuriant groves." Now, we actually find 
this to be the case. 

Dr. Warren is free from Williams' geographical 
delusion that the Kwenlun shan is in Tibet, but he falls 
into just as great an error when he sets the immense 
eminence, with its width of 10,000 li, at the Pole. No 
room can be found there for such a widespreading 
mountainous mass. No land whatever is there. Nor 
is the Kwenlun shan said to be at the Pole. If it 
were, then it should be to the north, rather than to the 
northwest, of Honan. 

All honor to Dr. Warren for setting us the example 
of breaking away from the erroneous notion that the 
Kwenlun shan is situated within the bounds of Asia! 

It is impossible to measure a distance of more than 
6,000 miles or so in a direction north from Honan. 

If a traveller were to journey north from Honan 
and proceed 50,000 li (or 12,000 miles) with his back 
to the Chinese province, he'd reach America. 

Dr. Warren should be guided by the directions fur- 
nished in the Chinese works. Acting in accordance 
with the ancient instructions he can find the Kwenlun 
shan directly under and around his own feet. 

THE KWENLUN GEM-TREES 

If we look for the Lake and Hot Springs on the 
Kwenlun shan, which is located at an immense dis- 
tance from China, no disappointment awaits us. In 
that direction we find all that we set out to seek. 

Mr. Vining, in his voluminous work entitled "An 
Inglorious Columbus," declares that in Asia the name 
"Kwenlun" "appears to be unknown locally," although 
it is printed prominently in all maps of Central Asia 
drawn by Europeans recently (see p. 253). 



i8 America's Place in Mytliology 

Vining says the Chinese beheve that "in the Kwen- 
lun Mountains there is a tree of stone, called Ki-kan, 
'the agate gem,' " etc. 

Our author rejects the notion that there are trees 
in existence which produce gems. He says that here 
is a "myth." 

This, of course, is no explanation of the Chinese 
statement. If we connect the great range with North 
America, where is the investigator to look for the 
marvellous trees? If the Kwenlun range consists in 
part of our Rocky Mountains, wdnere are the stone 
trees which produce agate and gems? This ques- 
tion has never been answered, and it is a sample of 
many which might be asked. Here we have one of 
the statements which disgrace — 

But stop! Lieutenant Whipple (see Pacific Railroad 
Report, vol. iii., p. 74) came across petrified trees 
— -trees of stone. "One trunk was measured ten feet 
in diameter and more than one hundred feet in length." 

At Yellowstone Mr. Stanley beheld "quantities of 
silicified, petrified, and agatized wood, some of which 
is very fine and quite wonderful" ("Rambles in Won- 
derland," p. 67). 

Notice that the petrified wood is in some cases 
agatized. 

"There are some instances of perfectly formed 
standing trees of pure petrification" (lb.). 

At "Specimen Mountain" are trunks and limbs 
"the outside of which is almost pure agate." 

Surely the agate and stone trees are here. 

But where are the "gems" ? Why is the tree of 
stone called a gem tree? 

At Specimen Mountain are trunks and limbs, "the 
outside of which is almost pure agate, interspersed 
with well-defined marks like the rinsfs of fjrowth in a 



A Fairyland on the Rocky Mountains 19 

tree, while the inside (they being hollow) is beauti- 
fully lined with diamond-shaped crystals, some clear, 
and others tinted with a bright purple hue. I saw 
many of the specimens, which are remarkably beau- 
tiful" (lb). 

The agate and gem trees of stone are here. 

Captain Chittenden, in his valuable work on "Yel- 
lowstone," tells of "stumps fully ten feet in diameter," 
and, adds the author, "some hollow trees show in- 
teriors beautifully lined with halo-crystalline quartz." 

The trees are by no means of puny growth. Here, 
turned to stone, are "gigantic trunks of unknown 
species which flourished eons ago" (pp. 176-189). 

Mr. Thayer, in his "Marvels of the New West" 
(p. 501), says: "The most magnificent crystalliza- 
tion at the Denver Exposition, in 1882, was a portion 
of a fossil tree from Uintah County. The bark 
seemed to have agatized first, and after the softer 
parts of the wood had decayed, crystals formed on 
the inner surface for a depth of two inches, leaving 
a hollow tube eight inches in diameter and fifteen 
inches in length. These crystals sparkled like dia- 
monds, and were the admiration of all beholders." 

The author of "An Inglorious Columbus" is evi- 
dently unaware of the fact that there are trees which 
get tired of producing ordinary fruit and break down 
under a crop of gems. Such vegetable wonders he 
regards as mythical and quite as unreal as the gem- 
bearing trees beheld in the underground grove by 
Aladdin. 

A FAIRYLAND ON THE ROCKY MOUNTAINS 

The author of "Echoes from the Rocky Mountains" 
(p. 222) says: "Beyond the Green was the famed 
valley of the White, with its long-winding ways and 



20 America's Place in Mythology 

strangely carved statues that have given it the name 
^ of the Gobhn City." And Labyrinth Canon is "in the 
land of Aladdin." 

Mr. Vining says : "The Chinese believe that in 
'Fairyland,' or in the Kwenlun Mountains, there is a 
tree of stone, called Ki-kan, 'the agate gem,' " etc. 

A fairyland should be on the Kwun-lun shan, and 
vv^e have just been informed that a "Goblin City" and 
"the land of Aladdin" are there. 

Standing upon the Rocky Mountain range, Mr. 
Thayer (p. 60) calls the Yellowstone region a "Fairy- 
land." 

"A fairyland is there !" says Vining. 

"A fairyland !" says Thayer. 

ANCIENT NOTICE OF OUR "GARDEN OF THE GODS" 

Dr. Warren refers to the belief of a Chinese sect 
known as the Tauists, and says : "The Tauists are 
by no means behind in referring to an abode of last- 
ing bliss, which, however, still exists on earth. It is 
called Kwenlun" (p. 143). 

The Kwenlun eminence is no frozen, sterile peak at 
the Pole. It is "still" an "abode of lasting bliss." 
"One may there rest on flowery carpeted swards," etc. 

"Like the Gan-Eden of Genesis, it is described as 
a garden with a marvellous tree in the midst" (p. 144). 

The tree which produces gems is indeed marvellous, 
but we need not confound it with the tree whose fruit 
is said to have been plucked by Adam and Eve. Sorry 
it wasn't so ! 

Dr. Warren informs us (p. 274) that there is re- 
ported to be an "enchanting Garden of the Gods" on 
the summit of the Kwenlun shan, and that there, too, 
is "the closed Gate of Heaven." 

If we measure the stated distance — 50,000 li — from 



Ancient Notice of Our Garden of the Gods 21 

Honan wc come to onr Rocky Mountain system, which 
"goes up" 11,000 H from south to north and displays 
a breadth of 10,000. Here is the Kwenhm shan. 

But where is the "Garden of the Gods" and the 
"Gateway"? 

Why, the "Garden of the Gods" is one of the crown- 
ing attractions of our Rocky Mountains. All guide 
books to the west notice the famous enclosure and also 
the "Gateway." 

"This greensward girt with tongues of flame, 
With spectral pillars strewn. 
Not strangely did the savage name 

A haunt of gods unknown. 

* * * * H: 

"But not the Orient's drowsy gaze. 
Young Empire's opening lids 
Greet these strange shapes of earlier days 
Than Sphinx or Pyramids. 

"Here the New West its wealth unlocks, 
And tears the veil aside, 
Which hides the mystic glades and rocks 
The Red Man deified." 

According to the Chinese statements brought to 
light by Dr. Warren, we should find a "Garden of the 
Gods" on our Kwenlun shan ; and there in truth it is 
seen. 

A Garden of the Gods, say the Ancients. 

A Garden of the Gods, say the Moderns. 



CHAPTER THREE 

ANCIENT KNOWLEDGE OF LAKE YELLOW- 
STONE 

LAKE ANAVATAPTA NOT IN ASIA 

Lake Anavatapta, as we have learned, is located 
amid the peaks of the western, or Rocky Boulder cov- 
ered section, of the Kwenlun shan. 

The lake and its connected mountains, of course, 
are said to be within Jambu the Island — which is in a 
hemisphere by itself. 

The Kwenlun shan should "run up," or "advance," 
a distance of ii,ooo li and be 10,000 in width. 

Of course the "upward" dimension cannot be ap- 
plied vertically. Eastern Asiatics in ancient times 
were acquainted with the shape and size of our world. 
The Hindoo astronomer, Bhaskara, allowed our planet 
a circumference of but 4,967 yojanas (see Ward's 
"View of the Hindoos," p. 459) ; and the Ca'lica 
Piirana says with regard to the mountains of our 
globe, that "the highest is not above one yojana or five 
miles high" (see "Asiatic Researches," vol. v., p. 241). 

Jambu, according to the "Si-yu-ki" ("Record of the 
Western World"), is divided into about 138 lands or 
countries, such as Fei-han, Sa-mo-kien, Che-shi, etc. 

Now, the commentators have determined that 
Jambu, even Jambu the Chati or Island, is India — with 
Central Asia added on ! Then, attempts are made to 
identify the lands of Jambu the Island within the 
bounds of Asia. 

22 



Lake Anavatapta Not in Asia 23 

Accordingly, Fei-han, for instance, is supposed to 
be Ferghanah ; Sa-mo-kien is set down as Samarkand ; 
Che-shi is declared to be Tashkand ; and Sang-kia-lo 
is identified as Ceylon ! 

Sang-kia-lo, although reachable by water from a port 
to its northwest, is not said to be an island (see Deal's 
version, ii., pp. 234-5). 

Again, Beal admits that the circuit of Ceylon "is 
really under 700 miles." Now, Sang-kia-lo "is about 
7000 li in circuit," or over 2,000 miles. 

Sang-kia-lo is put in the selfsame continental island 
of Jambu which contains Lake Anavatapta (or Yel- 
lowstone), and can by no possibility be Ceylon. 

We are informed that a spiritual being called Shili- 
kia-pu-sa (see pp. 248, 356) formerly "took an ap- 
paritional body" and visited Sang-kia-lo. Then, "in 
order to disseminate the true doctrine, he left a tooth 
to be kept in this land, firm as a diamond, indestructible 
through ages. It ever scatters its light like the stars 
or the moon in the sky, or, as brilliant as the sun, it 
lights up the night. All those who fast and pray in its 
presence obtain answers, like the echo (answers the 
voice). If the country is visited by calamity, or fam- 
ine, or other plague, by use of earnest religious prayer, 
some spiritual manifestation ever removes the evil. It 
is now called Si-lan-mount." 

Of course it is a burning crater or "mount" which 
scatters light, is firm as a diamond, indestructible 
through ages, and at times lights up the night. 

Such a burning "mount" is not to be seen in Si-lan 
(or Ceylon). Nor are we to look for the live crater 
within the bounds of Si-lan (or Ceylon). The black 



24 America's Place in Mythology 

commentator admits that although the volcano is 
"now" called a mount of Si-lan, it was "formerly" said 
to belong to Sang-kia-lo. 

A volcanic mount in Jambu, the Island-continent, is 
referred to in the ancient "Record of the Western 
World." An American crater is indicated. 

Mountains are sometimes likened to teeth. The 
word "sierra" compares a range of hills to the teeth 
of a saw. 

In this sense we can readily understand why the 
flaming mount of Sang-kia-lo, which could light up 
the night, should be called a "tooth." 

We ourselves have named a frightful crater in honor 
of St. Elias, and a crag in honor of St. Anthony's nose. 
Then why might not the ancients have applied the 
name of some sweet-tempered sage (or pu-sa) to an 
American volcano? 

But, the darkies of Ceylon, from whom some com- 
mon sense might naturally be expected, say that they 
have in their island a tooth of Buddha, and that this 
is the tooth of Shi-kia-pu-sa (mentioned in connection 
with the land of Sang-kia-lo). The conclusion is then 
reached that Sang-kia-lo (2,000 miles in circuit) is 
identical with Si-lan (or Ceylon) ! 

In Ceylon the tooth of Buddha is preserved in a 
vihara "several hundred feet high, brilliant with 
jewels and ornamented with rare gems" (p. 248). 

The tooth is evidently in a shrine at a height, and 
the "vihara of Buddha's tooth" is "decorated with 
every kind of gem, the splendor of which dazzles the 
sight like that of the sun" (p. 249). 

In Sang-kia-lo it is the tooth itself — with probably 
an aching cavern within, like the sort we deposit in the 



Lake Anavataj^ia Not in Asia 25 

shrine of the dentist — it is the tooth itself which Hghts 
up the night. But in Ceylon it is the gems on the sa- 
cred and elevated edifice containing the tooth, which 
dispel darkness and dazzle beholders! (Such is the 
Chinese report concerning it.) 

"All who fast and pray in its presence obtain an- 
swers, like the echo. . . . For successive generations 
worship has been respectfully offered to this relic, but 
the present king of the country, called A-li-fun-nai-rh, 
a man of So-li, is strongly attached to the religion of 
the heretics and does not honor the law of Buddha ; he 
is cruel and tyrannical, and opposed to all that is good. 
The people of the country, however, still cherish the 
tooth of Buddha" (p. 249), 

King A-li-fun-nai-rh seems to have had a good share 
of common sense. When did he live? 

An army was sent against him by the Buddhist Em- 
peror of China, called Chheng Tsu, and 3,000 Chinese 
soldiers managed to enter the capital city of Ceylon. 
The king, however, compelled the Buddhist invaders 
to retreat. The latter "opened the gates in the morn- 
ing and fought their way for twenty li ; when the day- 
light began to fail, they offered up prayers to the 
sacred tooth, and suddenly an unusual light shone be- 
fore them and lighted them on their way. Having 
reached their ships, they rested in peace, and arrived at 
the capital in the ninth year of Yung-loh, a. d. 1412, 
the seventh month and ninth day" (p. 282). 

It will surprise the reader to learn that the foregoing 
statement — dealing with an occurrence in 1412 — is 
coolly worked into the text of a volume written (see the 
title-page) in a. d. 629! 

Dr. Beal admits that the references to Ceylon and 
its tooth "are interpola.ted in the text ; they belong to 
the time of the Ming dynasty" (p. 248; note 25). 



26 America's Place in Mythology 

In this particular instance the interpolations are 
readily detected on account of the names of persons 
referred to. 

If the Record stated that "Ceylon" (or "Si-lan") 
was visited by ancient travellers, we might be com- 
pelled to accept the declaration. But no such country 
is named. Instead, the old account mentions "Sang- 
kia-lo." Then, astormding and ingenious attempts 
are made to prove that "Sang-kia-lo" was really 
Ceylon. The "Record of the Western World," as it 
has come to us from commentators of the fifteenth cen- 
tury, is an interpolated, adulterated work — containing 
descriptions of Asiatic regions which could by no pos- 
sibility have belonged to the original American Record. 
The work as it stands is a mixture of mud and gems. 

With what division, or divisions, of Jambu, the 
Island continent, is Lake Anavatapta said to be con- 
nected ? 

Its hot springs are noticed in an account of an ex- 
tensive section or province called Mo-kie-to. 

All the commentators — white and dark — assume 
that Lake Anavatapta must be somewhere in either 
Hindostan or Central Asia. 

As for Mo-kie-to, it is identified as Magadha, in 
India ! Here, says a Buddhist annotator, are to be 
seen some springs — "only some ten or so," and "some 
of these are warm and others cold, but none of them 
hot" (Beal's version, ii., p. 155). 

Some ancient traveller visited Anavatapta and told 
about the furious streams of hot water flowing under- 
ground from the lake and bursting to the surface as 
hot springs — ornamented with curious stone figures 
such as those of the Lion and White Elephant. 

That ancient traveller, whoever he was, did not 



Lake Aiiavatapta Not in Asia 27 

write the remark that less than ten springs, lukewarm 
or cold, issue underground from Anavatapta. The 
latter remark is made by some perplexed Buddhist of 
a modern date, who is unable to find the five hundred 
raging streams of boiling water reported to be in con- 
nection with Lake Anavatapta. 

The hundreds of hot springs are still to be seen at 
Yellowstone; but Buddhists, knowing nothing of 
America, have in a modern century supposed that the 
springs of Magadha, in Hindostan, are referred to. 
Then it is concluded that the boiling, steaming springs 
beheld by some ancient "Chinese" traveller have lost 
their force or temperature and dwindled away, so that 
not even ten can be counted now ! 

But where is Anavatapta? Beal and Julien assure 
us that the famous sheet is really Sarikul and that the 
"ten or so" lukewarm or cold springs of Magadha (in 
Asia) are all that remain of the hundreds of furious 
hot springs which formerly rushed and gushed in con- 
nection with Anavatapta. 

But, as Sarikul is "fetid," it follows that the ten 
springs of Magadha must likewise be fetid or putrid 
if derived underground from the Sarikul sewer. 

Magadha is most certainly not the IMo-kie province 
said to be situated within the bounds of Jambu, the 
continental Island. 

Mo-kie (or Moqui) is a well-known name in our 
(American) west. Accounts of the climate and pro- 
ductions of "Magadha," in India, should not be inter- 
polated into the text of a treatise dealing with the vast 
province of "Mo-kie-to." 

Magadha, in Hindostan, is a celebrated Buddhist 
centre. It is believed (rightly or wrongly) that num- 



28 America's Place in Mythology 

bers of Buddhas have visited the springs of Magadha. 
Then, if Mo-kie is Magadha, it follows that the 
Buddhas have washed or bathed in the hot springs of 
Anavatapta which are ornamented with the stone 
figures of animals. This conclusion follows as a 
matter of course. 

The failure to properly locate Lake Anavatapta 
(Yellowstone Lake) gives rise to no end of absurdities 
or misconceptions. Beal and Julien aver that the 
sought-for sheet is Sarikul and that its water runs 
underground (some 1,200 miles) to Magadha, in Hin- 
dostan, where it has delighted the eyes, if not perhaps 
the nostrils, of many a splashing Buddha ! 

According to the "Si-yu-ki" (or "Record of the West- 
ern World"), the water of Lake Anavatapta — within 
the Jambu Island-continent — is remarkably pure or 
clear, and the derived springs of similar quality. Evi- 
dently such a lake is not to be seen at Sarikul, in Asia. 
Nor are we to look for it there. 

A FLATHEAD NATION NEAR ANAVATAPTA 

According to Beal's translation (vol. i., p. 12), a 
river called the Sita is said to flow from the northern 
part of Anavatapta and run in a northeasterly direc- 
tion. 

Farther on in this treatise we shall see that the 
Sita is our Yellowstone River, which joins the Mis- 
souri. 

Turning to vol. ii. of Beal's version, p. 298, we 
find the Sita again referred to in the following pas- 
sage copied (including parentheses) from the Doctor's 
translation : 

'On the east of the lake is a great stream, which, 



A Flathead A^ation Near ^Inaz'alapfa 29 

flowing northeast, reaches to the western frontiers of 
the country of Kie-sha (? Kashgar), and there joins 
the Si-to (Sita) river." 

There is no difficulty in finding the "great stream" 



Ive-r 




SKETCH-MAP SHOWING THE "GREAT RIVER" EAST OF 
LAKE YELLOWSTONE 



here referred to, but investigators will particularly 
notice the fact that the country of Kie-sha is in the 
vicinity of both Lake Anavatapta and the Sita River. 
The geographical position of Kie-sha compels us to 
reject Beal's suggestion that Kie-sha (near the Yel- 
lowstone Lake and River) is Kashgar — a well-known 
land in Central Asia ! 



30 America's Place in Mythology 

Kie-sha is said to be north of another section called 
Usha. 

Consider the following statement : "Going north 
from this country (Usha) and traversing the Rocky 
Mountains and desert plains for 500 li or so, we come 
to the country of Kie-sha. Here the disposition of 
the men is fierce and impetuous, and they are mostly 
false and deceitful. They make light of decorum and 
politeness, and esteem learning but little. Their cus- 
tom is when a child is born to compress his head with 
a board of wood. Their appearance is common and 
ignoble. They paint their bodies and around their eye- 
lids." 

Here is a very accurate description of North Ameri- 
can savages in territories adjoining the Yellowstone 
section. 

Knowing nothing, however, of the American con- 
tinent, the Buddhist scribes of the fifteenth century, 
who have identified one of the lands of Janihu as Cc\- 
lon, are, in a measure, compelled to find Kie-sha within 
the bounds of Asia. Accordingly Kie-sha is assumed 
to be Kashgar! (see p. 306.) 



BEAL AND JULIEN ACCEPT THIS PREPOSTEROUS OPINION 

An account of the well-known Buddhistic land of 
"Kashgar" is openly pitchforked into the notice of "Kie- 
sha" ! The following disjointed statement appears : 
"Their language and pronunciation are different from 
that of other countries. They have a sincere faith in 
the religion of Buddha, and give themselves earnestly 
to the practice of it. There are several hundreds of 
sangharamas, with some 10,000 followers; they study 
the Little Vehicle and belong to the Sarvastivada 



Bcal and Julicii Accept this Preposterous Opinion 31 

school. Without unclcrstanding the principles, they 
recite many religious chants ; therefore there are 
many who can say throughout the three Pitakas and 
the Vibhasha. 

"Going from this southeast 500 li or so, passing the 
River Sita and crossing a great stony precipice, we 
come to the kingdom of Cho-Kiu-Kia." 

The people of Kashgar, who had a sincere faith in 
the religion of Buddha, and gave themselves earnestly 
to the practice of it, should not be confounded with the 
men who are fierce and impetuous, false and deceitful, 
and who make light of decorum and politeness, and es- 
teem learning but little. The fact that they "paint 
their bodies" shows that their bodies are intended for 
the public gaze. In short they must often go about in 
a condition which will permit of appreciative criticism 
on the tints and designs spread abroad on the braves 
alike for the glory of the wearer and the delight of the 
beholder. 

And their heads are flattened with a board of wood. 

We have argued that the Sita which issues from Lake 
Anavatapta is our Yellowstone River. 

If so, where are the people whose "custom is when 
a child is born to compress his head with a board of 
wood?" 

Why, the Flatheads have kept up the practice to the 
present hour. 

Dr. Beal very properly draws attention to the fact 
that "this is a well-known custom among some tribes 
of North American Indians" (vol. ii., p. 306, note 51). 

Beal supposes and asserts that "Kie-sha" is "Kash- 
gar" in Asia, but turns to America when he finds men- 
tion of a Flathead nation in connection with Kie-sha. 
The latter is in the vicinity of the Sita or Yellowstone 
River, and it is in the neighborhood of the American 



32 America's Place in MytJioIogy 

stream that we are to search for the Flatheads. And 
here we find them. 

All through the "Si-yu-ki," Asiatic lands are contin- 
ually being identified as sections referred to in the an- 
cient American work. In connection with the kingdom 
(or region) of U-sha the following rendering is sup- 
plied : "The manners of the people are not much in 
keeping with the principles of politeness. The men 
are naturally hard and uncivilized ; they are greatly 
given to falsehood." However, "they have a firm faith 
in the law of Buddha and greatly honor him." 

The latter remark would be utterly incomprehensi- 
ble were it not for the announcement that "U-sha" is 
"Och" in Central Asia! The Och-ites are believers in 
Buddha, and the Buddhist church is no doubt doing a 
wonderful work in Och. The Och folks, on account 
of their knowledge of the true religion — in the light of 
which they have been basking for many centuries — 
should not be considered "hard and uncivilized." 

The fact, however, is that the really old or original 
portion of the ancient Record takes no notice what- 
ever of Och in Central Asia. It mentions U-sha and 
locates the latter in the neighborhood of the Sita 
River and Lake Anavatapta. The U-sha savages are 
neighbors of the Flatheads and like them in character. 
Nor is the unfavorable opinion expressed in the an- 
cient chronicle upset by modern observation. In our 
own day, when General Custer's force was overthrown, 
the Indian females stretched our wounded men on their 
backs and heaped fagots above, rather than under, 
them in order to prolong the torments of the captives 
as much as possible. Truly, the savages in the region 
watered by the Sita are "hard and uncivilized." To 
confound them with Buddhists of Central Asia is com- 



Beal and Jiilicn Accept this Preposterous Opinion t,;^ 

pletely wrong and absurd. Two entirely different re- 
gions of the world are most ignorantly or knavishly 
muddled together. 

The same remark applies to the country or region of 
Kie-pan-to : "The manners of the people are without 
any rules of propriety." There are "very few of the 
people who give themselves to study," yet "they know 
how to express themselves sincerely, and they greatly 
reverence the law of Buddha." 







ASIATIC REGION MISTAKEN FOR YELLOWSTONE! 



We ask the following question : Where do those peo- 
ple live who "greatly reverence the law of Buddha"? 

In Central Asia, nigh to Sarikul, is the answer. 

But the ancient Record does not mention Sarikul. 
The Flatheads and neighboring nations of savages are 
said to be within Jambu the Island-continent. By 



34 America's Place in Mythology 

muddling together ( in theory rather than in actual 
fact) two regions wliich are mutually antipodal, and 
by combining their information, the commentators 
contrive to evolve the people who are "without any 
rules of propriety" and yet "greatly reverence the law 
of Buddha." 

Beal says that Kie-pan-to must be a place in Asia 
called Kabandha, at Sarikul. He says: "We know 
tliis state, i. e., Kabandha, the Kie-pan-to of the text, 
to be identical with the modern territory of Sarikul" 
(p. 299, note 46). 

The deluded and deluding commentator "knows" 
that Kie-pan-to, which is nigh to Anavatapta, must be 
in the vicinity of the Sarikul ditch in Central Asia. 

The Doctor's argument is even more rotten than his 
lake. 

Leaving Kie-sha, the land of Flatheads, and "passing 
the river Sita," we "come to the kingdom of Cho-kiu- 
kia," which is very mountainous. 



"The men are passionate "They have an honest faitn, 

and cruel ; they are false and however, in the three precious 

treacherous, and in open day , objects of worship, and love 

practise robbery. The letters the practice of religion. There 

are the same as those of Kiu- are several tens of sanghara- 

sa-tana, but the spoken Ian- mas, but mostly in a ruinous 

guage is different. Their condition ; there are some 

politeness is very scant, and hundred followers, who study 

their knowledge of literature the Great Vehicle." 
and the arts equally so." 

In the fifteenth century version of the "Record of 
the Western World," two Wests are jumbled together, 
the West which is in Asia, and the West which is 
found in America. The section called Cho-kiu-kia, ad- 
joining the Sita River, is assumed to be either "Cha- 
kuka" or "Yarkians:" in Central Asia ! 



Prominent Features of Yclloivstone Noted 35 

Of course the ancient American traveller who trav- 
ersed the F"lathead country could never have said that 
the men of the adjoining land, who are "false and 
treacherous, and in open day practise robbery," could 
never have said that such "love the practice of re- 
ligion." 

The latter statement, like the information relating to 
Ceylon — Ceylon of the fifteenth century of our era — 
has been added in modern times to the really ancient 
work or notes. 

Through which set of countries — those in America, 
or those in Asia — did the pilgrim Hiuen Tsiang 
travel? 

It is supposed that the worthy just named reached 
Sarikul and thought it was Lake Anavatapta. We 
find able men to-day persisting in efforts to identify a 
foul marsh in Central Asia with the pure and extensive 
sheet found at the heart of the Island-continent of 
America. Of course others may have likewise erred. 



PROMINENT FEATURES OF YELLOWSTONE NOTED 

The hot water connected with Anavatapta is said to 
be found in the form of "basins" and "ponds," and 
there are many such at Yellowstone. 

The hot water is further said to be pure and of a 
blue color, like the contents of the Lake. 

The latter is reported to have a "bottom," but yet 
the "water" "cannot be fathomed" (see vol. i., p. 11 ; 
ii., p. 297). Through underground passages the Lake 
water is represented as flowing to the hot springs, be- 
ing heated in subterranean "fire-abodes" on the way. 
Of course this water descends into depths which no 
plummet can sound, and is consequently unfathomable. 



36 America's Place in MytJwlogy 

Lake Anavatapta is known in Chinese as the "Wu- 
jeh-no-chi lake" (vol. ii., p. 155). 

Notice the term "chi." It may stand for a pool or 
tank, says Williams. When the sign for "water" is 
added, a "reservoir" or "tank" is indicated (pp. 63, 
64). In the case before us, Anavatapta is a Lake-res- 
ervoir. Such it should be, and such it is. It supplies 
thousands of fountains at distant points. 

Mr. Clampitt, in his "Echoes from the Rocky Moun- 
tains" (p. 567), states that in the neighborhood of the 
Giantess geyser "there were more than a thousand 
pipes or wells rising to the surface, varying in diam- 
eter from two to 120 feet." 

Mr. Clampitt speaks of "connecting tubes" and 
"geyser tubes" (p. 572). 

These pipes and tubes carry water from the natural 
"chi" or reservoir — the reservoir of boiling water — 
which underlies the cool Yellowstone Lake and a con- 
siderable section of land spreading north, south, east 
and west. By means of these tubes or pipes all the 
diverging streams at Yellowstone are connected with 
the basic part of Lake Yellowstone. Underground 
streams of boiling water, bursting forth on the sur- 
face of the land, flow into the Missouri, the Bull, the 
Colorado and the Snake. Then, for the reason that 
these four rivers are connected with the Lake, they 
may be regarded as branches of but Ojie stream. 

It is easy to understand how the underground area 
of boiling water, judged by its exhibit of steaming 
hot springs, far surpasses the area of the visible cold 
sheet Anavatapta, or Lake Yellowstone. 

Anavatapta is said to be situated in a ravine, or pass 
among hills, measuring 1,000 li from east to west and 
from ID to 100 north and south. 

Anavatapta is said to be "eight hundred li and more 



Prominent Features of Yellozustone Noted 37 

in circuit" (vol. i., p. 11), or about three hundred miles 
in circumference. 

Now, Professor Roberts (see the "Art Journal," July, 
1888) states that Yellowstone Lake is "three hundred 
miles" around. Professor Hayden, in Williams's "Pa- 
cifi Tourist" (p. 301), says that the circuit of the sheet 
is "over three hundred miles, presenting some of the 
loveliest shore lines." 

Hayden adds that from north to south the lake meas- 
ures about "twenty miles in length and fifteen in 
width," so it can readily fit between the jaws of the 
ravine within which the ancient Record declares the 
blue sheet is situated. 

As a Chi, or reservoir, the water of Lake Anava- 
tapta extends underneatJi its banks and feeds the hot 
springs. A continuous or extended body of Anava- 
tapta water is supposed to stretch underneath the area 
marked by the Hot Springs. This expanse of partly 
subterranean water — feeding the springs — should be 
quite extensive. We find boiling springs at the 
sources of the Snake and also in the vicinity of the 
Bighorn River. Scattered between these localities are 
collections of furious springs, such as those at Colter 
Hell and on the banks of the Wind River. To the 
south, on the Sweetwater (or Platte), we find numer- 
ous hot springs, and more in the north and northwest, 
such as those on the sides of the Lamar River (a 
feeder of the Yellowstone). If, then, we suppose that 
water of the Lake (Anavatapta or Yellowstone) 
reaches, underlies, and indeed originates all those 
scattered geysers and springs, we are compelled to 
allow extensive dimensions to the underground Ana- 
vatapta Reservoir or Chi. The ancient record declares 
that the Chi or Lake-reservoir reaches to points north 
and south which are 500 li apart, and east and west 



38 America's Place in MytJwIogy 

300. Sncli are the figures furnished in Juhen's ver- 
sion of the ancient Record, and tliey apply very suit- 
ably to the situation, judging from the steam escaping 
to the surface of the land. 

Beal's translation just here is different from Julien's. 
The former says : "From east to west it is 300 li or 
so, from north to south 50 li." 

Doubtless Dr. Beal is unable to see how a body of 
water measuring 500 li from north to south can fit 
within the jaws of a ravine said to measure but 100 li 
from north to south, and so has altered "500" to "50." 
In making this seemingly necessary reduction. Dr. 
Beal takes care not to question Julien's dimension of 
"500 li." In his "Life" of "the pilgrim, Hiuen 
Thsang," Julien again represents the Chinese text as 
teaching that the water of the Lake stretches 300 li 
from east to west, and 500 from north to south (see 
pp. 271, 437). And the ravine containing the Lake 
measures at most only 100 li from north to south. 
Yule in his "Marco Polo" (vol. i., p. 184), and again 
in the "Journal of the Roy. Asiatic Soc." (vol. vi., 
N. S. p. 115) repeats the dimensions of "300" and 
"500" li. 

Beal (vol. ii., p. 155) informs us that Anavatapta is 
a Chi (Reservoir) whose waters "flowing underground 
burst forth" in the form of numerous hot springs. 
Beal's translation reads thus (parentheses included) : 
"The streams (from the lake) are five hundred in 
number (branches), and as they pass by the lesser 
underground fire-abodes (hells) the power of the 
flames ascending causes the water to be hot. At the 
mouths of the various hot springs there are placed 
carved stones, sometimes shaped like lions," etc. 

Surely the water stretching "underground" from the 
Lake to, say, the Lion springs may or must pass un- 



Prominent Features of Yellozvstone Noted 39 



(lerneath the feet of a visitor standing upon the shore 
of the Lake. The water may even run north and south 
to points far outside of the ravine which contains the 
800-h sheet. If no underground extensions were men- 




Diagram indicating how Yellowstone Lake (F), situated within the 
ravine A-B, may have a greater width or area underground than is 
visihle at the surface C-D. 

The cold, running water of the Lake (F) descending in part through 
passages K and L may become heated in the space marked 5 7" U V, 
and send hot water and steam aloft through such fissures as N-H, O-I, 
P-J, M-G, and IV -Z. 

Certainly the Chi or Lake-reservoir down in the bowels of Yellow- 
stone may force hot water up to G or Z and possess dimensions far 
exceeding those of the Anavatapta (or Cold) sheet on top. The latter 
may measure but 300 miles in circuit, whilst the former (the Chi) may 
send water to points 300 and 500 li apart. 

tioned, it would, of course, be absurd or contradictory 
to place a body of water measuring 500 li from north 
to south, within a ravine measuring at most but 100 li 
from north to south. But extensions "underground" 



40 America's Place in Mythology 

to the Lion and other more or less distant springs are 
expressly mentioned in the account of our Anavatapta 
Chi or Reservoir; and we find that the figures 500 and 
300 ("or so") apply very well indeed to the actual sit- 
uation. Of course 500 li by 300 should yield a circuit 
far exceeding the "800" of Anavatapta lake — the visi- 
ble Anavatapta. 

Lake Anavatapta is said to be on a height in a cold 
and sterile region devoid of inhabitants. There are 
islands in the sheet and some marshy land about the 
shore. All of these statements are quite true. 

A Fragrant Mountain is said to rise north of 
Anavatapta, and in that direction at Yellowstone we 
find a forest of pines remarkable for their fragrance. 
Captain Chittenden, in his work on Yellowstone, 
p. 200, tells of "the fragrant odor of the pine-boughs 
which everywhere pervades the atmosphere." In addi- 
tion are flowers in profusion which impart a delicious 
scent to the mountain air. 

Gold and silver are said to enter into the constitution 
of the shores of the Lake, and crystals and gems are 
also seen on the sides of Anavatapta. 

It is unnecessary to add that all of the foregoing 
statements apply with peculiar force to Yellowstone 
and its Lake. To fit them to the Sarikul swamp is as 
ridiculous as it is unauthorized. Instead of "fra- 
grance," Wood's nostrils detected a stench at Sarikul. 



CHAPTER FOUR 

ANCIENT KNOWLEDGE OF AMERICAN 
STREAMS 

A RIVER FLOWS FROM ANAVATAPTA 

We are informed that from the lake the "cool sliui" 
(river or water) "proceeds forth and enriches Jambu- 
dvipa" (see vol. i., p. ii). 

To keep pure and fresh, the lake should have an out- 
let, and we find that the sheet at the heart of Jambu 
the island sends forth the Yellowstone River — which 
becomes the Missouri-AIississippi. 

In the shui (river or water) "hide the Kau-ki fish, 
dragons" (nagas or snakes which may be water- 
snakes), "crocodiles, tortoises"; and "floating on its 
surface are ducks, wild geese, cranes, and so on" (vol. 
ii., p. 297). 

Mr. Fountain, in a work on the "United States," 
observes that crocodiles and alligators are found here. 
As for the birds, Captain Chittenden in his volume de- 
voted to Yellowstone, beheld one section "covered the 
acre with ducks, geese, huge-breasted cranes" (p. 320). 

FALLS OF THE YELLOWSTONE NOTICED 

The Buddhists of Asia speak a variety of languages, 
and the learned Dr. Beal says that Anavatapta is 
"Anavatatta" in Pali (see vol. ii., 155), and Hardy, 
in his "Manual of Buddhism," calls it "Lake Anotatta." 

41 



42 America's Place in Mythology 

He says : "On the four sides of Anotatta are four 
mouths or doors, whence proceed as many rivers." 

"Anavatapta," "Anavatatta," and "Anotatta" are 
(h'alectical variations in the name of the Jamhu Island 
lake. 

Four rivers are said to flow from the "four sides of 
Anotatta." Likewise four are said to flow from the 
four sides of "Anavatapta" (see Deal's rendering, 
vol. i., pp. II, 12). 

One of the "Anavatapta" four is named the Sita. 

And one of the "Anotatta" is likewise named the 
Sita. 

Missionary Hardy furnishes the titles of the four 
and we find that they agree with the "Anavatapta" 
four. Hardy informs us that the name of the Lake 
("Anotattho," as he here renders it) from whose sides 
they flow, is derived "from na and otattho," and sig- 
nifies that "which does not get heated or parched." 

And the title "Anavatapta," according to Beal 
(vol. i., p. 11) means "'without the annoyance of 
heat,' i. e., cool." 

The Lake might be expected to get hot, but it keeps 
quite cool. (It is this "Anavatapta" or Cool sheet 
which measures 800 li in circuit.) 

In connection with Lake "Anotattho" (or Ana- 
vatapta) we are informed that there is a spot on its 
shore "where the aerial river, flowing out of the Ano- 
tattho Lake, descends, spreading the spray of its cat- 
aract over a space of thirty yojanas in extent" 
(Tumour's "Mahawanso," p. 169). 

We further read, that Sa-ta-tin-tak-o is the name ap- 
plied to "a cataract flowing from Anotattho Lake" 
(ib. p. 23). 

We have been claiming that this sheet is identical 
with the body of water at Yellowstone, If, then, this 



Falls of the Yellowstone Noticed 43 

view is correct, the latter should be connected with 
falls of surprising fury. If such are not to be seen, it 
is beyond the power of man to place them there, and 
the ancient account stands hopelessly contradicted or 
falsified. 

Is it the case that a river issues forth from Lake 
Yellowstone, and is it further true that this stream 
leaps downward through the air producing falls nota- 
ble for their vehemence and the amount of spray flung 
skyward ? 

Here is the answer furnisjied by a fair-minded Eng- 
lish visitor, the Earl of Dunraven, a man noble alike 
by nature and station : 

"Where the Yellowstone leaves the lake of the same 
name it flows in a calm, steady current for many 
(about a dozen) miles, and, then, before charging 
through the phalanx of the mountains which oppose 
its passage to the north, it performs a series of gymnas- 
tics over rapids, cascades and waterfalls. ... A 
mighty effort truly, or rather a vast expenditure of 
force, has been employed in cleaving the grand canon. 
a rent in the mountains over twenty miles long, and of 
vast depth. Where the river enters the caiion the sides 
are from 1,200 to 2,000 feet high; and further down 
they rise to a greater altitude, an altitude which has 
never been determined, for the depth of that chasm 
has not yet been explored or trodden by human foot. 

"The river, penned in between its converging walls, 
rises to a greater height, and, rushing with vast force 
through a narrow space, shoots clear out into the 
air—" 

Here surely is the "aerial river" flowing out of the 
"Anotattho Lake." 

The river "shoots clear out into the air and dashes 
down 140 feet. . . , 



44 America's Place in Mythology 

"Above the lower fall, also, the waters are com- 
pressed and heaped up into a narrow channel, and the 
Yellowstone entering the gorge with the velocity ac- 
quired in its rapid descent from the upper shoot, and 
pressing tumultuously through, hurls itself bodily out 
from the edge, with a descent of 397 feet, forming a 
very grand cascade. . . . 

"The advancing volume of water flows rapidly and 
solidly to the very edge, then hurls itself — " 

Here we have the "aerial river." The stream "hurls 
itself into the air suddenly, and falls with a dull thud 
into a circular foaming cauldron, bounded by steep 
precipices 800 feet high. 

"The dark masses of water casting themselves con- 
tinuously over the ledge string out into long, perfectly 
white threads of glistening air bubbles and foam, and 
long before they reach the surface beneath seem to be 
entirely dissolved into fine spray and rain ; but it is not 
so, for at the repeated shocks of their concussion earth 
and -air tremble. From the misty depths below, the 
roar of the waters constantly arises in distinct vibrations 
like the humming of a harp string, and the stream 
floats up forever in great clouds" (Dunraven's "Great 
Divide"). 

With the aid of Dr. Warren's data we might ascer- 
tain the depth allowed to the fall of the water which 
rushes from the Lake, but it is sufficiently plain that 
W'here a remarkable waterfall should be located, a cat- 
aract — one of the wonders of the planet and attracting 
visitors to its edge from all parts of the civilized world 
— is actually located. Surely here ^'s the aerial river 
flowing out of the Anotattho Lake, surrounded by 
snowy mountains and situated in the same region as 
the Kwenlun shan. 



spray of the Cataract Noticed 45 

SPRAY OF THE CATARACT NOTICED 

We have just been informed that a river immense or 
powerful enough to form a stupendous cataract rushes 
directly out of the Lake and "descends, spreading the 
spray of its cataract over a space of thirty yojanas in 
extent." 

This is a very curious remark and worth examin- 
ing. A "yojana" is equal to five English miles, and 
the "spray" which could fly over or moisten an 
extent of ground answering to the thirty yojanas of 
the old record should be noticed by all who visit the 
Falls of the Yellowstone. At one of the cataracts, a 
modern traveller says : "The entire mass of the water 
falls into a circular basin, which has been worn into 
the hard rock, so that the rebound is one of the mag- 
nificent features of the scene. ... A heavy mist al- 
ways rises from the water at the foot of the falls, so 
dense that one cannot approach within 200 or 300 feet, 
and even then the clothes will be drenched in a few 
moments." 

How high up does the spray ascend? H. H. Ban- 
croft, in his "Pacific States," vol, xx., p. 665, after in- 
forming us that "towers, spires, buttresses, and other 
architectural effects" are within the Grand Canon, very 
beautifully remarks, that "fostered by spray from the 
cataracts, dainty plants and mosses flourish greenly in 
their vicinity, decorating as for an eternal festival 
every lofty archway, mimic hall, and simulated chapel, 
and floating their emerald streamers from every gaily 
painted obelisk and tower." 

As the vegetation on the various lofty points is "fos- 
tered by spray from the cataracts" it is evident that the 
spray must fly to a great height. 

We have already been informed that the heavy mist 



46 America's Place in Mythology 

arising at the Falls will immediately drench the cloth- 
ing of the visitor who approaches too near. Dunraven 
noticed the "fine spray and rain," and remarks, that 
"the stream floats up forever in great clouds." 

The winds might blow these great clouds of mist or 
fine spray over considerable distances. 

A modern explorer says : "The water is mostly 
broken into drops before reaching the bottom, and the 
air is filled ivith spray driven violently dozen the Canon 
by the strong ivind created by the rush of the Falls. 
The slopes which are thus kept wet are well covered 
with grasses and flowers, of which several species were 
gathered. This is. evidently a favorite grazing-ground 
of deer and elk, whose tracks abounded, even on the 
steepest slopes. ... I pressed on until the spray be- 
came a drizzling rain. . . . On the east slope, reg- 
ular game-trails are numerous ; and I think that most 
of the animals which graze on the western spray-slope 
approach and leave it by fording or swimming the 
river" (Hayden's "Survey," 1872, p. 233). 

It thus appears that still, as of old, surprising quanti- 
ties of spray are arising from the Falls and being scat- 
tered by the wind — in agreement with the ancient 
record. 

KNOWLEDGE OF OUR GREAT SNAKE RIVER 

The following statement appears in connection with 
Lake Anavatapta : "Golden sands lie at the bottom, and 
its waters are clear as a mirror. The great earth Bod- 
hisattva, by the power of his vow, transforms him- 
self into a Naga-rajah and dwells therein; from his 
dwelling the cool waters proceed forth and enrich Jam- 
budvipa" ("Record of the Western World," vol. i., 
p. II). 



Knowledge of Our Great Snake River 47 

We have considered the statement that a cool stream 
proceeds from the lake and enriches Jambudvipa. 

The river flows from the dwelling-place of a Naga- 
rajah within the lake. What does this mean? 

A naga is a snake, and a rajah is a king. As the 
Snake River connects, by means of its tributary hot 
springs or streams, with the widespread, boiling depths 
of Yellowstone Lake, we" see how a Naga Rajah or 
Snake King may have his headquarters there. 

Scott in his "Fair Maid of Perth" (chap, xxvii.) 
tells of "the Tay rushing in full swollen dignity from 
its parent lake," "like a conqueror and legislator to sub- 
due and to enrich remote districts." Here is a Scotch 
river personified ; and the King of Snakes that haunts 
the depths of Anavatapta may likewise be a river. 

If our Snake can be regarded as a Snake it follows 
that the Yellowstone-Missouri-Mississippi may also be 
referred to as a Snake, Serpent, or Dragon. 

Mr. Vining, in his "An Inglorious Columbus," says : 
"In the Japanese traditions, mention is made of a .ter- 
rible serpent having eight heads and eight tails, called 
'the eight-headed serpent' " ; and Mr. Vining adds that 
"we should be at a loss to know what was meant if the 
Japanese commentators did not explain that this is the 
name of a rapid river having eight mouths" (p. 678). 

Mr. Vining further observes that this "same mon- 
ster is described in a Chinese book called the 'Shan 
Hai King' " — which places the eight-mouthed dragon 
in "the region beyond the Eastern Sea." The monster 
should therefore be found to the east of the Pacific 
(see Mr. Vining's translation, p. 657). 

[On p. 679 of his invaluable work, Mr. \lning thinks 
that the compass — the mariner's compass — is possibly 
referred to, despite the Japanese explanation that the 



48 



America's Place in Mythology 



eight-headed serpent is "a rapid river having eight 
months."] 

It is evident that, from the Oriental point of view, 
a river — even an eight-monthed river — may be re- 
garded as a Serpent or Dragon. 

The eight-monthed Mississippi (see "Government 




EIGHT MOUTHS OF THE MISSISSIPPI 

Surveys," also bird's eye view of the eight mouths, in 
Monteith's "New Physical Geography," p. 70) may 
therefore be the Serpent — the King of Serpents (or 
the Naga Rajah) — which hides in the depths of 
Anavatapta.* 



*The subject of the eight-monthed river widens out beyond 
our limited space. Mr. Vining says that "the god of the 
water" has "eight heads with human faces, eight legs, and 
eight tails, and is all green and yellow." P. 657. 

No plural term "faces" appears in the text. There we 
simply find "mien," which stands for "face," or "aspect." Of 
course the eight-legged, eight-tailed and eight-topped yellow 
and green monster should somehow contrive to pass for a 
human being. It is not easy to see how he could so impose 
on the eyes of any observer, but yet the fact remains that the 
ycllozv Missouri-Mississippi, with its green banks, is known to 
Indians and Whites to-day as a father — the Father of Waters. 
The river has been deified and idolized by mythologists. It is 
the "Chinese" Dragon traced to its native lair in "the Valley 
of the Dawn." 



The Lake IVithiii a Forest 49 

Scott says that the Tay rushes forth to "enrich re- 
mote districts" ; and Anavatapta sends forth a stream' 
which is said to "enrich Jambudvipa." 

If the Tay is Hke a conqueror and legislator, what 
title less than royal can we bestow upon a stream which 
is a score of times the length of all Scotland? 

We have seen that in the ancient "Record of the 
Western World" (vol. i., p. 11) a Naga Rajah or Ser- 
pent is said to dwell in the lake. We can therefore 
understand why in the second volume (p. 297) the sheet 
should be called a great "Naga-hrada" (the latter term 
hrada signifying "lake"). Thus "dragons" in addition 
to crocodiles and tortoises are found in connection with 
our river, which, says J. Muir, goes "gliding from its 
noble lake . . . whirling, bending in huge doubling 
folds, and . . . fertilizing the continent as one vast 
farm." 

THE LAKE WITHIN A FOREST 

We have ascertained that our lake of the Four 
Headstreams is known to some Asiatics as "Anotattho." 
Now, if we drop the final syllable, for brevity's sake, 
we get the word or sound "Anotat." 

The Buddhists of Siam apply to the Sacred Lake 
the simple or abbreviated title of "Anodat" or "Anau- 
dat" ( for both spellings are furnished by missionaries 
or translators). We are informed that the lake has 
on each of its four banks the headstream of a "mighty 
river" (Upham, p. 45). 

A work, entitled "Traiphoon," is "the standard Si- 
amese work on Buddhist cosmogony, etc. It was com- 
piled from presumed classical sources in a. d. 1776, 
by order of the Siamese King, Phya Tak." 

This authoritative Siamese work on religion and 
mythology states that within a "forest there is a great 



50 America's Place in Mytlwlogy 

lake named Anodat" (Alabastar's "Wheel of the 
Law"). 

We have been arguing that the Lake of the Four 
Headstreams must be identical with the body of water 
known to us to-day as Lake Yellowstone. Then it fol- 
lows that Lake Anodat should be situated within a 
"forest," seeing that this is the position of our Yellow- 
stone Lake. If Anodat is the Yellowstone sheet, it 
should be surrounded by a forest growth. Now, we 
find, that Lake Anodat, according to the Siamese ac- 
count already quoted, is situated in a "forest." 

And so is Lake Yellowstone : "There was spread out 
a scene of exceeding beauty — Yellowstone Lake — em- 
bosomed in its surrounding plateau and a mass of 
green forest extending as far as we could see." 

According to the "Record of the Western World," 
Lake Anavatapta — the Lake of the Four Headstreams 
■ — has to its north the "Fragrant Mountains"; and we 
found that the eminences in the direction referred to 
are remarkable for fragrant odors from trees which 
climb the rocky and snowy ranges thereabout. 

And now we are informed that Anodat — the Lake 
of the Four Headstreams — is within a "forest." This 
quite agrees with the environment of Yellowstone 
Lake. 

In the Siamese book Lake Anodat is said to be "so 
surrounded by lofty mountains that the meridian rays 
alone of the sun are stated to fall on it." 

And in the case of Yellowstone Lake we find "lofty 
mountain ranges that hem it in on every side.". The 
sun must be high in the heavens in order to shine upon 
its entire surface. 

It may seem superfluous to heap up proofs, but we 
cannot possibly be-too careful. We can avert criticism 
by frankly furnishing reasonable evidence. 



The King of Snakes at Yellowstone 51 

The Buddhist work which mentions the Fragrant 
Mountains represents the region around the Pomilo 
pass (within which the sacred sheet is located) as being 
extremely desolate, consisting indeed of a succession of 
deserts without any inhabitants. It follows, then, that 
the fragrant or wooded section contiguous to Ana- 
vatapta must offer a remarkable contrast to the outer 
husk of territory which surrounds or infolds it. 

Stanley (see his "Rambles in Wonderland," p. 19) 
tells how he was impressed by the contrast. It seems 
that a traveller journeying from the lake finds more 
or less to admire along a preferred, picked, or chosen 
route to the mouth of the Powder River. But "here 
a sudden change takes place, and we are ushered from 
the highest state of verdure to that of extreme desola- 
tion ; and it is without exception the most horrible- 
looking country I ever saw." (It stood sadly in need 
of irrigation.) 

But now let us retreat from the horrible-looking 
country and return to the lake. Here was the sight 
which greeted the eyes of a modern visitor when, after 
a climb upward among the rocks, he paused and looked 
down upon Yellowstone : "Nestled among the forest- 
crowned hills which bounded our vision lay this inland 
sea, its crystal waves dancing and sparkling in the sun- 
light as if laughing with joy for their wild freedom. It 
is a scene of transcendent beauty" (Chittenden's "Yel- 
lowstone," p. 241). 

THE KING OF SNAKES AT YELLOWSTONE 

We have already considered a statement to the effect 
that a Naga-Rajah dwells in Lake Anavatapta, and that 
"from his dwelling the cool waters proceed forth and 
enrich Jambudvipa." 



52 America's Place in Mythology 

We have thus learned that a Naga-Rajah dwells in 
Lake" Anavatapta, and are accordingly prepared, in a 
measure, for the curious statement that at Lake "Ana- 
vatapta" the "Naga-Rajah raises the wide-spreading 
vapory clouds which cover Jambudvipa and distil soft 
and nourishing rain" (Beal's "Catena," p. 48). 

We have seen that "Anavatapta" is also known as 
"Anodat," and it therefore follows that the Naga- 
Rajah must be in Lake "Anodat." Is the monster said 
to dwell in the latter? 

The "Traiphoon," a standard work on Buddhist cos- 
mogony, teaches that within a "forest there is a great 
lake named Anodat, and that a certain kind of wind 
sucks up its waters and scatters them about. Another 
statement is that the Naga King, when playing, blows 
water high up in the air, where it is caught by the wind, 
and falls as rain" (Alabastar's "Wheel of the Law" — 
Introduction). 

Here we are told that at Lake Anodat the Naga King 
raises the water "in the air, where it is caught by wind 
and falls as rain" over a certain section. And we have 
been informed that at Lake Anavatapta the "Naga- 
Rajah raises the wide-spreading vaporing clouds which 
cover Jambudvipa and distil soft and nourishing rain." 

The two spellings "Anodat" and "Anavatapta" rep- 
resent, as we have seen, the one lake — the Lake of the 
Four Headstreams. If, then, the King of Serpents is 
found in "Anodat" it follows that his abode is in "Ana- 
vatapta," the forest-surrounded Yellowstone Lake. 
We have just seen that the Naga King or Rajah is 
placed both in "Anavatapta" and "Anodat." 

REFERENCE TO THE YELLOWSTONE GEYSERS 

Failure on our part to explain what is meant by the 
ancient assertion to the effect that the water of Ana- 



Reference to the Yello-icstonc Geysers 



53 



vatapta is hurled aloft to the sky and subsequently 
descends as soft and nourishing rain, by no means dis- 
turbs the fact that Anavatapta or Yellowstone is re- 
ferred to. One visitor says : "The steam ascended in 




A YELLOWSTONE GEYSER 



54 Americas Place in Mythology 

dense volumes for thousands of feet when it was 
freighted upon the wings of the wind and borne away 
in clouds" (Stanley, p. 115). 

What becomes of these clouds? Do they not con- 
dense and descend upon our insular continent, in the 
shape of soft and nourishing rain? 

Professor Hayden (see article in Williams's "Pa- 
cific Tourist," p. 305) says with reference to one of 
the geysers, called "Old Faithful," that the column 
rises from 100 to 250 feet" ; and adds : "No water falls 
back, but it seems to be all resolved into vapor." 

"The Land of Geysers" (a pamphlet issued by the 
N. Pac. R. R. Co.), after mentioning the "Lion, Lion- 
ess and Cubs, Old Faithful and the Giantess geysers," 
further says: "Besides these more important objects, 
the Upper basin is filled with a myriad of smaller gey- 
sers and springs. To such an extent are they present 
that in the early morning thousands of steam columns, 
rising from the pools, fill the air with white, vaporous 
clouds, forming a wondrous spectacle." 

Likewise in the "Lower Geyser Basin" are "constant 
and heavy clouds of steam" (p. 23). 

The ancient statement concerning the hurling of 
water aloft at Anavatapta or Yellowstone — the Lake 
of the Four Headstreams — is found to be completely, 
true. It may further be remarked that there is a 
"Shoshone" (or Snake) "Geyser Basin" on the shore 
of the Shoshone Lake, from which the Snake River is- 
sues. Here our King of Snakes hurls water aloft to 
the sky, and so furnishes rain. 

It is a common thing for poets, idealists, or mythol- 
ogists to personify streams. As already remarked, our 
own Mississippi is often lovingly referred to as a 
Father — the Father of Waters : Similarly the Romans 
of old called the Tiber a Father— "Father Tiber." 



Reference to the Yelloivstonc Geysers 



55 



It may seem odd to have either the Snake River or 
the mighty Missouri referred to as a rajah or ruler, 
and even indeed as a god ; but consider the manner in 
which some of our own modern authors express them- 
selves when they survey this majestic stream. Mr. 
Chandler, for instance, in his "Visit to Salt Lake," 






M' S3owV* 



^. 



Mi 



ssourL 



Couni 



"y 






fii 



$- 



M< 



'fie 



A^ 






'M-«ti"»«. ^<^^^ 



J^' 



t tp 



NORTH-EASTERN COURSE OF THE YELLOWSTONE (OR SITA) 
RIVER 



p. 2, says : "The Missouri is a terrible filibuster : he is 
always invading somebody's land. . . . Artegall, the 
knight of justice, slew the other giant, but who shall 
stay — let alone slay — the river-god?" (p. 2.) 



56 America's Place in Mythology 

SOURCE OF THE MISSOURI ANCIENTLY KNOWN 

We are informed in connection with Anavatapta that 
"from the north side of the lake" "proceeds the river 
Sita" which "falls into the northeastern" liai. 

A hai, according to Williams's dictionary (p. i6o), 
may signify either "a large river" or "the sea." 

Reference to the annexed sketch-map shows that a 
river — the Yellowstone — does actually proceed from 
the north side of Anavatapta (or Yellowstone) Lake. 
And notice how, in the northeast, it falls into a hai or 
Great Water as the Indians call our Missouri-Missis- 
sippi. 

"They also say that the streams of this river Sita, 
entering the earth, flow out beneath the Tsih rock 
mountain, and give rise to the river of the middle coun- 
try" (Deal's version, vol. i., p. 12). 

The hai or great "river of the middle country" is the 
Missouri. Into it the Yellowstone River runs. 

But notice that the Upper (or Southern) Yellow- 
stone River — flowing northerly — spreads out and be- 
comes Lake Yellowstone. 

We have already seen that the ancient writers be- 
lieved, and with good reason, that streams from this 
lake proceeding underground connect with or become 
the hot springs which displa}' hellish fury and are found 
in the vicinity of the Lions and White Elephant. 

As the hot water gushing from the mouth, say, of 
the Lion Spring at Yellowstone flows into the Missouri, 
it is evident that the Missouri is connected with Lake 
Yellowstone. The latter consists of the Yellowstone 
or Sita water, and it is apparent that "streams of this 
river Sita, entering the earth, flow out beneath the Tsih 
rock mountain" (or "mountain of piled up stones" as 



Source of the Missouri Anciently Knozvn 57 

Beal explains in note 35), "and give rise to the river of 
the middle country." 

In other words, the Yellowstone River (or Sita) 
"gives rise to," or is the (hidden) source of, the Mis- 
souri. 

In addition, the Lake furnishes the Missouri with an 
affluent or tributary in the shape of the Lower (or 
Northern) Yellowstone River. The latter joins the 
Missouri in the central or middle country of North 
America. 

Dr. Beal says that the middle country reached by 
the Sita tributary is "China" (see p. 13, line 3). In 
footnote 36 the learned gentleman declares that the 
river of the middle country "is the Yellow River." 
The Anavatapta Lake is Sarikul, and "the Sita is prob- 
ably the Yarkand River" (see note 34). 

But is it a truth that the Yarkand flows into the Yel- 
low River of China ? As a matter of fact wide, sandy 
deserts and lofty mountain ranges intervene between 
the Yarkand (with its fetid or filthy Sarikul) and the 
Yellow River of China. 

Anavatapta is said to be at the heart of Jambu the 
Island-continent. Then the middle or central region 
reached by the Sita, an Anavatapta stream, must like- 
wise be within the insular continent. Turning to 
America, we find all the particulars of the ancient ac- 
count fully explained or verified. 

Notice the following statement : "From the north 
side of the lake, through the mouth of a crystal lion, 
proceeds the river Sita," and "they also say that the 
streams of this river Sita, entering the earth, flow out," 
and "give rise to the river of the middle country." 



58 America's Place in Mythology 

Underground streams of the Sita or Yellowstone 
water flow out as hot springs. One stream (merely 
one of the "streams" which enter or pierce the earth) 
should flow out through "the mouth of a crystal lion." 
The ancient account connects the Sita with the mouth 
of a stone lion. Where then is this curious beast? We 
have been arguing that the river of the middle land 
should be the Missouri — the Ho of the Kwenlun shan, 
which reaches a southeast sea. The King of Serpents 
stretches from the ocean up to his lair in Anavatapta, 
where he hurls water aloft to be turned into rain. 

We actually find that the Missouri-Mississippi, 
traced to its head-water, is connected with the mouth 
of a crystal lion. 

The King of Rivers connects with the mouth of the 
King of Beasts. 

A Lion, say the Ancients. 

A Lion, say the Moderns. 

Where the Lion should be, the Lion is found — in 
agreement with the "Record of the Western World." 



A BULL RIVER AT ANAVATAPTA 

Beal says that on the sides of the lake are found the 
four figures of a Lion, Elephant, Horse, and Ox 
(vol. i., p. ii). 

Upham, in his work on "Buddhism," says that the 
sheet (Anaudat, as he calls it) has on its four banks 
the "heads" of a Lion, an Elephant, a Horse, and a 
Cow; "and from each figurative head pours forth a 
mighty river." 

Missionary Hardy, in his "Manual of Buddhism," 
p. i6, says : "On the four sides of Anotatta are four 
mouths or doors, whence proceed as many rivers. 



A Bull River at Anavatapta 59 

They are the Lion mouth, the Elephant, the Horse, and 
the Bull." 

The accounts thus represent a bovine creature called 
a "Cow," "Ox" or "Bull" as being connected with the 
sacred lake. 

As an Ox is a Bull we have just h.ere agreement con- 
cerning the sex of the mythological animal referred to 
i-n connection with our Lake. The Cow, Ox, or Bull 
should be found on the eastern side of Anavatapta, ac- 
cording to Beal's version, and there we find our Bull 
River, said by the Indians to contain a Bull. The 
"roarings are supposed to be the dying groans of the 
vanquished buffalo" (Lieutenant Jones's "Reconnais- 
sance of Wyoming," p. 274). 

Dr. Beal admits that the stream flowing from the 
mouth of the bovine creature is called the Hang Ho or 
Ceaseless River, but coolly identifies it as the Ganges 
of India (vol. i., p. ii, note 31). Indeed tlie notion 
of the ignorant masses of India that their Ganges is de- 
rived from a Cow, Ox, or Bull is founded on just such 
passages as this before us ; and so we see the impor- 
tance of Yellowstone's place in Mythology. 

Beal's version mentions a "silver Ox." 

When we speak of a "silver fox" we simply mean 
that the fur of the creature is of a gray or silvery hue. 
When the poet sings of "silver threads among the 
gold" we know that gray hairs are being alluded to. 

Lieutenant Jones states, that, according to Indian 
tradition, a "gray bull buffalo" is in the stream. For 
this reason the Bull River is frequently called the Gray 
Bull — a title which covers the notion of a silvery hue 
in connection with the stream. (Both titles — the "Bull 
River" and the "Gray Bull River" appear in our 
atlases.) 



6o 



America's Place in Mythology 




MAP SHOWING HOW THE SNAKE RIVER 
which readies the Pacific, starts from a small lake and ravine west of 
Lake Yellowstone. 



A Horse River at Anai'atrapta 6i 

A HORSE RIVER AT ANAVATAPTA 

West of our Lake should be seen a third stream, 
called the Po-tsu, which is represented as pursuing a 
northwesterly course to the sea. 

Evidently our so-called Snake River is referred to. 
A glance at the accompanying Railroad map shows 
that the Snake starts from sources west of Lake Yel- 
lowstone and reaches a point at the Pacific decidedly 
northwest of the sheet. 

The northwest flowing stream, however, is said to 
run from a Horse. It should be connected with the 
ken of a Horse. This term keti may mean "mouth," 
but it also stands for "a hole, a rip or tear, a gorge, a 
pass, a gap or notch," and so a mountain pass or gorge 
may be referred to. 

It should further be remarked that the Chinese term 
for "horse" is ma, which also, according to Williams's 
dictionary, may signify "quick as a horse." The furi- 
ous and remarkable falls or leaps of the Snake (or 
Po-tsu) River might therefore be alluded to. 

It will be noticed, however, that the Po-tsu (or 
Snake) on its northwest way to the Pacific actually de- 
rives water through its Columbia feeder from the 
mouth of a stream known as the Horse. We have de- 
rived the title from the Indians, who call this impetu- 
ous, foaming stream the Wapta or Kicking Horse (see 
Canadian R. R. Time-Table, 1900, p. 44). 

This Kicking Horse is remarkable for the speed and 
fury of its course. Travellers tell of its "leaps." 

One beholder describes the "deep gorge of the Wapta 
or Kicking Horse River." 

The word "gorge," here used, is covered, as we have 
seen, by the Chinese term keu (gorge, pass, gap, or 



62 



America's Place in MytJwlogy 




Sketch-map showing how the Columbia, a feeder of the Snake, flows 
from the mouth of the Horse River. 



A Horse River at Anavatrapta 



63 



mouth) ; so here is a ken noticed by a modern writer in 
connection with the Kicking Horse — from whose 
mouth (or keu) the Oregon (or Columbia-Snake) is 
in part derived. 




MAP SHOWING CROOKEDNESS OF THE SO-CALLED "ARROW" 
LAKE 



64 America's Place in Mythology 

All nations make use of figurative language, and 
Americans are quick to perceive natural resemblances 
or analogies. Thus Long Island is likened to a "fish," 
even to a "salmon," in Appleton's "Dictionary of New 
York" (1885, p. 127). 

Of course, if the Chinese, instead of ourselves, were 
to assert that here is a Salmon 115 miles long, which 
holds aloft a city upon its head, the practical or prosaic 
Air. Podsnap could never see it. 

We call two lakes in the system of the Columbia 
"Arrow Lakes," although, in truth, they are remark- 
ably crooked. It is easy, however, to see what is meant. 
Our people institute many comparisons. Thus, in New 
Hampshire there is a rock formation called a "White 
Horse ledge." and also a "Profile Rock" — showing the 
face of the "Old Man of the Mountains." 

It may here be remarked that an aboriginal breed of 
horses, evidently identical with that on the adjoining 
Asiastic coast, was well known to our Indians in the 
northwest. The remains of such, "undistinguishable 
from the corresponding parts of the domestic horse," 
have been found at numerous points ( see an excellent 
chapter in Mr. \'ining's "Inglorious Columbus," p. 482). 

A SEEMING CONTRADICTION IN THE OLD ACCOUNTS 

We have seen that, according to the Bnddliisfic 
"Record of the Western World," the Sita River is said 
to start from the mouth of a Lion and to flow from the 
northern side of the sacred Lake. 

Certain Hindoo records, however, teach that the Sita 
flows from the mouth of an Elephant (instead of a 
Lion ) . 

Faber in his "Pagan Idolatry" mentions the "Sita- 
ganga" (the term gaiiga being the equivalent of our 



A Seeming Contradiction in the Old Accounts 65 

English word "river") and derives this stream from an 
Elephant. His language is — "the Elephant's head, and 
from it proceeds the Sita-ganga" (vol. i., p. 318). 

But is there an Elephant at Yellowstone Lake? 

Richardson refers to an Elephant in the following 
passage : 

"The snozvy ranges stretch away, forming, with the 
Ele^phant's Back, a continuous chain, bending con- 
stantly to the south, the rim of the Yellowstone Basin." 

The map of Yellowstone issued by the "Burlington 
Route" R. R. Co. places the Elephant on the northern 
shore of the Lake precisely in the locality where the 
Yellowstone River leaves the sheet. The back of the 
monster is almost a thousand feet above the level of 
the stream alongside, and more than eight thousand 
feet above the level of the sea. 

Beal's translation says a "golden Elephant," but only 
the terms Invan.g kin certainly designate actual gold. 
The word kin may stand for "gold," "metal," or "yel- 
low." As a matter of fact the Elephant at Yellowstone 
is of quite a golden color and therefore entitled to the 
splendid adjective. 

Our own "golden eagle" receives its gorgeous and 
distinguishing title on account of some yellowish mark- 
ings about its head or throat. The bird is not actually 
made of gold, although we ourselves call the creature 
"golden." 

A kin or golden Elephant is at Yellowstone. 

We have seen that the Sita stream which starts from 
the Lion's Mouth is a headwater or source of the Mis- 
souri. 

At the same time, a stream of the Sita (which river 
is said to have "streams") is reported to flow from the 
northern side of the lake (Anavatapta or Yellow- 



66 



America's Place in Mythology 



stone) and to run in a northeasterly direction till it 
joins a great river (the Missouri) in the central region 
(of the Island-continent). 

The "Burlington Route" R. R. Go's map shows 
streams descending from the head of the enormous and 
conspicuous Elephant which rears its commanding and 
majestic form on the banks of both the lake and its 
outrushing Yellowsone (or Sita) torrent. 

We can readily understand how the Sita-ho, accord- 
ing to the Buddhists, draws a supply of water from a 
crystal Lion, and, according to the Hindoos, from a 
golden or yellow Elephant. As a matter of fact our 
mighty central river, the Ho, which reaches a southeast 
sea, procures water from both. The seeming contradic- 



•^^^.iiiLSiv 







Sketch-map showing how the Missouri, or Sita-Ho, receives water from 
both the Lion and the Ekpliant (ami also from the mouth of the Bull). 



The Missouri Derived from Three of the Beasts 67 

tion is simply a case of what Pope calls "harmony not 
understood." The central stream is traceable to the 
heads of two quite different animals : 

A Lion and an Elephant, say the Ancients. 

A Lion and an Elephant, say the Moderns. 

THE MISSOURI DERIVED FROM THREE OF THE BEASTS 

Faber's statement, already in part quoted, is worded 
as follows : "Toward the east is the Elephant's head ; 
and from it proceeds the Sita-ganga." 

Now, the Elephant is decidedly to the north, rather 
than to the east of our lake. How did the latter er- 
roneous conception originate ? 

It happens that the statement "Towards the east is 
the Elephant's head," considered strictly in itself, is 
true. It is a curious fact that the monstrous Elephant 
at Yellowstone actually has its head turned to the east. 
But if we suppose, as some Hindoo writers evidently 
do, that the beast's head is turned to, or situated on, the 
east side of the lake, we contradict the Buddhistic ac- 
count — which plainly locates a Bull on the east side of 
the sacred sheet (and gives the Elephant some other 
position). 

Further, we actually find that it is the Bull, rather 
than the Elephant, which is met with on the eastern 
side of our lake. 

It will be observed that the Missouri swallows up the 
Bull River and therefore flows from the east side of 
our sheet. The Missouri derives water from the mouth 
of the Bull. 

It is also the case that the Missouri connects with, or 
comes from, the head of the Elephant (as well as from 
the head of the Lion). 

If, then, it is assumed that the Missouri (or central 



68 America's Place in Mythology 

Ho) has but a single source at the lake, and if it is 
further assumed that this single source is presided over 
by the Elephant, it seems natural to suppose that the 
Elephant is stationed on the east side of the sheet. Then 
the statement that the monstrous beast has its head 
turned eastward, might well be supposed to mean east- 
ward of the lake. 

The fact is, that our Elephant is simply at the lake 
and has its head pointing eastward (and its tail west- 
ward). The beast is not really eastward of the sheet. 

The supposition that the Elephant occupies an east- 
ern position with regard to our lake, has compelled the 
Hindoos to chase away the Bull or Cow from that lo- 
cation. 

It was necessary, however, to find a place for the 
bovine creature, and the latter has accordingly been 
tethered to the south side of the sacred lake. 

It is impossible to lose sight of the stupendous 
mythological fact that the systems of the Buddhists and 
the Hindoos, while varying in certain details, concur in 
placing the same four animals on the shores of our 
lake. 

A Lion, a Bull, a Horse, and an Elephant, say the 
Ancients. 

A Lion, a Bull, a Horse, and an Elephant, say the 
Moderns. 



THE FOUR ANIMAL-RIVERS SHOULD BE UNITED 

Four rivers are said to be connected with the mouths 
of the four animals, and we find the ancient assertion 
completely corroborated within the bounds of our Isl- 
and-continent. Nothing but blank disappointment 



The Four Animal Rivers Should he United 69 

awaits the investigator who fixes his gaze upon Cen- 
tral Asia. 

The commentators consider the river (the Hang-ho 
or Ceaseless stream) which flows from the mouth of 
the Bull or Ox to be the Ganges of Hindostan ! 

We have seen that a Sita stream connects with a 
crystal Lion at Anavatapta (or Lake Yellowstone). 

Our English word "river" is represented in Sanskrit 
by the term ganga, and accordingly the Sita riz'cr is the 
Sita ganga. 

Now, Monier Williams, in his Sanskrit diet., p. 11 16, 
says that the "Sita ganga" is a "branch of the four fab- 
ulous branches of the heavenly Ganges into which it is 
supposed to divide." 

The Hindoo "Vishnu Purana" states that the 
"Ganga" (not the "Ganges") divides into four mighty 
rivers flowing in opposite directions (Warren's "Para- 
dise," p. 259). 

It now appears that the Sita, flowing from one of the 
four heads, is actually said to be connected with the 
other three "mighty rivers" which run from the re- 
maining three animal-heads located, according to the 
Vishnu Purana and other authorities, around the lake! 
The four radiating streams are all united and consti- 
tute but four "branches" of the one river ! 

Such an extraordinary arrangement cannot be found 
in Asia. Let us turn to Yellowstone. 

OUR LION AND BULL RIVERS UNITED 

Of course the Bull River and the Missouri (or Lion 
stream) are united. The stream from the mouth of 
the Bull mingles with the current which flows from the 
mouth of the Lion. These two rivers are united. 

Thus far the ancient account is sustained. 



70 America's Place in Mythology 

THE COLORADO AND OUR LION-MISSOURI UNITED 

Through two affluents of the Missouri, as just re- 
marked, the mouths of both the Lion and the Bull can 
be reached. 

A third affluent is the Platte and it leads us to the 
summit of the "Great Divide," where the "South Pass" 
is situated. 

One traveller tells how he reached "the renowned 
South Pass," and adds : "We were perched upon the ex- 
treme summit of the great range of the Rocky Moun- 
tains. . . . One could look below him upon a world 
of diminishing crags and canons. . . . We came to a 
spring which spent its water through tivo outlets and 
sent it in opposite directions. . . . 

"One of these streams which we were looking at was 
just starting on a journey westward to the Gulf of 
California and the Pacific Ocean, through hundreds 
and even thousands of miles of desert solitudes. . . . 
The other was jyst leaving its home among the snow- 
peaks on a similar journey eastward," and "by and by 
it would join the broad Missouri and flow through un- 
known plains and deserts and unvisited wildernesses 
. . . and enter the Mississippi . , . and still drift 
on, and reach the Gulf and enter into its rest upon the 
bosom of the tropic sea" (Mark Twain's "Roughing 
It"). 

A drawing of the spring and its two diverging 
streams is exhibited (p. loi). One branch runs down 
hill easterly to the Platte, and so to the Missouri and 
the Gulf of Mexico ; and the other runs down hill 
westerly to the Green affluent of the Colorado, and so 
finds a passage to the Gulf of California. 

It now appears that three of the mighty rivers which 



Snakc-Colnmbia and Yellowstone-Missouri United yi 

radiate to remote and opposite seas from the vicinity 
of Anavatapta, are united, and form but tliree 
branches of the one river. 

Thus far the ancient account is sustained. 



THE SNAKE-COLUMBIA AND THE YELLOWSTONE- 
MISSOURI UNITED 

If we turn from the Missouri into the Yellowstone 
River we find that the latter is fed by a tributary wliich 
is to-day known as "Atlantic Creek." This stream 
flows from a spring which is located precisely on the 
summit of the Divide. 

A modern explorer was "startled" by a sight which 
he there beheld. It seemed to him that a river, in de- 
fiance of the law of gravity, was running up, over, and 
then down the Divide. He approached nearer, and here 
is his report : "A small stream coming down from the 
mountains to our left I found separating its waters in 
the meadow where we stood, sending one portion into 
the stream ahead of us, and the other into the one be- 
hind us — the one following its destiny through the 
Snake and Columbia Rivers to its home in the Pacific, 
the other, through the Yellowstone and Missouri, seek- 
ing the foreign water of the Atlantic by one of the long- 
est voyages known to running water. On the Snake 
River side of the Divide the stream becomes compara- 
tively large at once, being fed by many springs and a 
.good deal of marsh" (Jones's "Recon. Wyoming," 
p. 40). 

It thus appears that there is an unbroken river ex- 
tending all the way from the Gulf of Mexico to Yel- 
lowstone Lake, and, through this sheet, to the Pacific. 
The four mighty streams which radiate from the Lake 



72 



America s Place in Mythology 



are all connected. The Fourfold river is here — in 
agreement with the ancient records. 




Sketch-map showing how the Four Rivers are united. Pointy indi- 
cates the spot where the Snake and the Upper Yellowstone River are 
both fed by a single spring; and B marks the place where the Platte and 
the Colorado are similarly joined. 



Tlic Course uf the YcUoivstonc Anciently Kiiozvii "/^ 

THE CJURSE OF THE YELLOWSTONE ANCIENTLY KNOWN 

Captain Wilford, the noted Sanskrit scholar, says 
ll^at the stream flowing from the "head" of the Horse 
is "the apara gandica or western gandica" ("Asiatic 
Researches," vol. viii., p. 329, see also p. 309). 

"Western gandica" means the western branch of the 
Ganga, or Four-branched River. 

The Buddhists, as we have learned, term the West- 
ern branch the "Po-tsu." Of course there is no impro- 
priety in calling this west-flowing stream the apara or, 
zvcstcrn gandica. 

The Buddhists of Central Asia do not use the dialects 
of India, and the writers of India do not employ 
Buddhist terms. In some of the Hindoo Puranas the 
western gandica is (rightly or wrongly) called the 
Chacshu. Wilford says that the Horse River is "the 
apara gandica or western gandica, called also Chacshu 
in the Puranas." 

The Vishnu Purana states that the "S'ta and Chak- 
shu" are "branches of but one river divivled according 
to the regions toward which it proceeds" (Wilson's 
translation, vol. ii., p. 272). 

"Branches of but one river." 

Then the Sita, flowing from the mouths of the Lion 
and the Elephant, should be united to the Horse River 
which runs to the western sea. 

We have seen already that this statement is perfectly 
true. 

V.'ilford furlher informs us, that, accnrdiug to an- 
cient Hindoo autlioritits, "the Sita goes toward the 
West and falls into the Sea of Salt Water" (p. 331). 

Applied to Asia, such a statement is supremely non- 



74 America's Place in Mythology 

sensical. Even if we were to accept the Chinese Yel- 
low River as the Sita, the absurdity of supposing that 
the Chinese Yellow Ho is united to a "Horse River" 
west, and connects with the Western "Sea of Salt 
Water," must be apparent to all who are able or will- 
ing to think. 

Turning to the Island-continent of Jambu we find 
the declarations of the Hindoos sustained. The Yel- 
lowstone River, which sends water to the Eastern 
Ocean, and connects with the forms of a Lion and an 
Elephant, turns at its source in "Two Ocean Pass," on 
"Two Ocean Plateau," and, as the Horse River, speeds 
onward to the Western "Sea of Salt Water." 

The Hindoo account is sustained. 

In the Ninth Edition of the Encyc. Brit, there is an 
article on "Wyoming" containing a map showing the 
manner in which the Upper Yellowstone and the Snake 
are connected on the Great Divide. Also in Mitchell's 
"School Atlas" or "Geography" there is a diagram 
showing plainly the same curious connection. 

"Atlantic Creek," a source of the Yellowstone-Mis- 
souri, is joined at its upper extremity to "Pacific 
Creek," a source of the Snake-Columbia (or Oregon 
River) ; and Professor Everman (quoted in Captain 
Chittenden's "Yellowstone") says that these two creeks 
"are by no means insignificant rivulets, but substantial 
w^ater-courses capable of affording passage to fish of 
considerable size." 

The well-known and accomplished writer, Mr. Bach, 
in a Brooklyn Times article, says : "About Yellowstone 
Lake there is cjuite a piscatorial romance. It lies on the 
side of the great Rocky Mountain 'Divide,' and is oc- 
cupied in large numbers by trout, wdiich have actually 
climbed over the mountain chain from the Pacific side, 



Length of the Missouri Anciently Knoivn 75 

being obliged to ascend for that purpose to an elevation 
8,000 feet above the sea level. This extraordinary feat 
was accomplished by ascending Pacific Creek on the 
west side of the range." 

The union between the Elephant, or Lion, River, on 
the one hand, and the Horse River on the other, is so 
complete that their united beds form a channel for the 
passage of fish from ocean to ocean. The Elephant- 
derived stream and the Horse River truly form 
"branches of but one river, divided according to the re- 
gions toward which it proceeds" ; and we can readily 
understand how the former — becoming the latter — 
"goes toward the West and falls into the Sea of Salt 
Water." The ancient account is completely sustained. 

LENGTH OF THE MISSOURI ANCIENTLY KNOWN 

Wilford says : "In the A^araha-purana it is said that 
the course of the Purva-Gandica is one thousand yo- 
janas, but that of the Apara or Western is only four 
hundred" ("Asiatic Researches," vol. viii., p. 359). 

The Purva-G^xvdicdi is the Eastern Gandica (see 
pp. 274, 275). [There are two editions of "Asiatic Re- 
searches" with page-numbers slightly different.] 

Hardy, in his "Manual of Buddhism," p. 11, states 
that the yojana of the Hindoos is about five miles, or 
even no more than four and a half miles in length. It 
follows, then, that our Snake-Columbia — flowing both 
from the mouth of the Horse and from the spring in 
Two Ocean Pass (at the source of Pacific Creek) — 
should have a length of at least 1,800 miles. 

Such a length is readily found. 

It will be noticed that the length allowed to the Sita 
or Eastern (Purva) Gandica is considerably greater 



76 America's Place in Mythology 

than that accorded the Western (Apara) Gandica. The 
Yellowstone-Missouri should therefore be much longer 
than the Snake-Columbia ; and a glance at a modern 
map shows that the ancient figures are surprisingly cor- 
rect. 

Wilford talks of "the Yellow River, the Sita of the 
Puranas, called also Para Gandica or Eastern Gandica." 

It may here be remarked that the banks of our Yel- 
lowstone River are so yellow that the term Yellow is 
embodied in the name — Yelloiv-stone. 

We further find that the "stream" which springs 
from the Lion's Mouth does actually become yellow as 
it flows onward through the middle of the land. The 
Missouri-Mississippi, according to Lord Dunraven and 
other observers, is of a yellow hue. Cox, in his "Caro- 
lana" calls our mighty stream "the Great Yellow River" 
(p. 230), and the title is exceedingly appropriate. It 
covers the combined channels of the Missouri and 
Lower Mississippi. 

Wilford, of course, supposes that the Sita or Yellow- 
River of the Puranas is the Yellow Ho of China, but it 
is absurd to suppose that the latter reverses its current 
and flows to the Western Sea of Salt Water. 

We are dealing with the Yellow River of the Jambu 
Island-continent which contains Lake Anavatapta and 
the Four united radiating streams. We know that the 
Yellowstone-Missouri, traceable to both a Lion and an 
Elephant, is remarkable for its display of yellowness 
and we would hail it as the Apara Gandica. 

But it should have a length of at least 4,500 miles ! 

Now, the Missouri-Mississippi is believed by geog- 
raphers to be about 4,350 miles in length. 

And if we believe that the geysers or founts at the 
source of the Missouri derive their copious supply of 



Tlic Fourfold River Surrounds the Lake yy 

water from Lake Yellowstone and the Upper Yellow- 
stone River, it becomes an easy matter to find the di- 
mension recorded in the ancient Purana. The Eastern 
Gandica is said to join the Western Gandica and so we 
must measure both streams from their point of union 
(and also of separation) on the Great Divide. It is 
apparent that the length of a thousand yojanas recorded 
in the Hindoo Purana properly applies to the mighty 
river which flows through the middle of our land. 

It fits no other stream in America. 

It applies to no other river on the planet. Even the 
Ganges of Hindostan, although an undoubtedly mag- 
nificent stream, is only about i,6oo miles in length. It 
sinks into insignificance when compared with the won- 
drous stream which flows from Anavatapta. And, in 
addition, our mighty river, on the Great Divide, re- 
verses its current, becomes the Snake-Columbia, and 
sets off for the Pacific. 

"Here, then," says Captain Chittenden, "we have the 
very interesting phenomenon of a single stream upon 
the summit of the continent, dividing and flowing part 
one way and part the other, and forming a continuous 
water connection between the Atlantic and Pacific 
Ocean over a distance of nearly six thousand miles." 

What is this but a belated echo of the announcement 
in the ancient Purana? 

It is Captain Chittenden, rather than Captain Wil- 
ford, who is describing the stream of a thousand yo- 
janas noticed in Hindoo literature. 

THE FOURFOLD RIVER SURROUNDS THE LAKE 

The Po-tsu (or Horse River) is said to go around 
the Lake united; and the remark is clearly true, for our 
Horse River connects with the other three streams. 



78 America's Place in Mythology 

Beal's translation, however, says with regard to the 
Horse River, that "encirchng the lake once, it falls 
into the northwestern sea.'"' 

And the Bull River is supposed to encircle the sheet . 
"Encircling the Lake once, it enters the southeastern 
sea." But how could each of the four rivers make a 
circuit of the Lake? Real's translation evolves a con- 
dition impossible to find even at Sarikul, in Asia. 

The Chinese term hivan, which certainly signifies "to 
encircle, to environ, to go around," also stands for "a 
circle, a ball, round" (see Williams's dictionary, 

P-245)- 

Further, the term yih, which often means "one" or 
"once," also signifies "to consider as one, to harmon- 
ize, to unite" (ib. p. 1095). We ourselves talk of be- 
ing "of one mind,'" when we mean that our separate 
and perhaps numerous minds are united in sentiment 
or purpose. 

Evidently the ancient statements teach that the four 
rivers radiating from the patron beasts at Anavatapta 
are round the lake united. 

Any other translation should be nonsensical in view 
of the following considerations : 

1. A furious river, remarkable for its cataracts, is 
said to flow out of Anavatapta. 

2. A cool (or Sita — see Beal's work, vol. i., p. 11 ; 
vol. ii., p. 298) shni or river is reported to "proceed 
forth" from the lake and "enrich Jambudvipa." 

3. The Lake is the abode of a serpent king ; and the 
Japanese say that in a land beyond the ocean to their 
east is an eight-headed serpent which is really but a 
river (answering to our eight-mouthed yellow and 
green Missouri-Mississippi). 

4. The Chinese accounts declare that a Ho proceeds 



The Fourfold River Surrounds the Lake 79 

from the Kwenlun shan and flows southeasterly to 
the sea. 

5. The Hindoo Puranas teach that the Sita-Ho, 
which connects with the Horse River, runs in an op- 
posite direction, and, after a course of five 'thousand 
miles, reaches the sea. 

6. The Buddhists teach that the Sita, which joins, 
and also "gives rise to," the great river of the middle 
land, starts from the northern side of Anavatapta and 
also from the mouth of a crystal Lion. 

Surely it is plain that the ancients were acquainted 
with the fact that a mighty stream proceeds from Ana- 
vatapta (or Yellowstone) to the sea. How then could 
it have been supposed that the Horse River "encircles" 
the Lake once? The encircling movement would of 
course be balked by the current of the Sita-Ho (or 
Yellowstone-Missouri-Mississippi). Dr. Beal's render- 
ing of the text represents a geographical condition 
which has no existence either in Asia or America. 
But if we adopt the plain interpretation that each of 
the four Animal-rivers at Anavatapta is round the 
Lake united to the other three, and that the entire four 
are, as the Puranas teach, but branches of the One 
stream, we are still confronted with a geographical 
condition which has absolutely no existence in Cen- 
tral Asia, 

Nevertheless, turning to the quarter indicated in the 
"Record of the Western World," we find the ancient 
account unfalteringly sustained — at the heart of 
America. 

We know exactly how the four diverging streams 
which run from Anavatapta are united. The matter is 
no longer enveloped in mystery. The Colorado, the 



8o America's Place in Mytliology 

Oregon, the Bull, and the Yellowstone-Missouri-Mis- 
sissippi are all connected — in complete agreement with 
the ancient record. 



A FOURFOLD RIVER ON THE KWENLUN SHAN 

We have found that Lake Anavatapta, with its Sita 
River and crystal Lion, is situated within the Jambu 
Island-continent, amid peaks of the Tsung Ling or 
Rocky Boulder-covered portion of the Kwenlun shan. 

The distance (50,000 le, or more than 12,000 miles) 
of the Kwenlun shan from China shows that it is in 
America — the Island-continent. 

Now, Dr. Warren quotes Chinese authorities to 
show that on the Kwenlun shan is the Garden of the 
Gods and also "a living fountain from which flow in 
opposite directions the four great rivers of the world" 
(p. 128). 

On the western portion of the Kwenlun shan, amid 
peaks of the Tsung Ling, we should find the Sita and 
three other remarkable streams. And all Four should 
be united and connected with a single source. 

This arrangement can be readily found. 

ANCIENT NOTICE OF THE COLORADO 

Dr. Beal's version informs us, that, from the south 
of the Lake proceeds the Sindhu River (vol. i., p. 11) ; 
and this stream "flows into the southwestern sea." 

Beal assures us that this Sindhu is the Indus of In- 
dia ! Monier Williams, in his Sanskrit dictionary, says 
that the term Sindhu may stand for "a. river or stream 
of water in general." The word is also applied to a 
sea-river. 



Ancient Notice of the Colorado 8i 

Undoubtedly the Colorado, widening out gradually 
until it becomes a wedge-shaped gulf, is a sea-river and 
deserving of the title "sindhu." It is impossible to tell 
where the river ends or the sea begins. The Gulf of 
California — the continuation of the Colorado — is 
shaped like an enormous river, a "sea-river." The 
entire arrangement is quite unlike the condition pre- 
sented at, say, the mouth of the Mississippi. Truly 
the Colorado is a sindhu or sea-river. 

But what is the name of this sindhu? It is not the 
Indus. 

S. Wells Williams, in his Chinese dictionary 
(p. 1091), says that the Chinese name of the sindhu is 
"Yen-ho." The learned gentleman informs us that the 
"Yen-ho" is "in Buddhism, Sindhu." The Chinese 
title is Yen-ho, and this stream — flowing to our Lake's 
southwest — is assumed to be the Indus of Hindostan ! 
Its position shows that the stream is our Colorado. 

The Sita, flowing northeasterly from the mouth of 
the Lion at Anavatapta, is set down as the Yarkand 
of Central Asia ! 

The Po-tsu, flowing in a northwesterly direction, 
and moreover, running from the mouth of a Horse, is 
unhesitatingly hailed as the Amu or Oxus of Central 
Asia ! 

And the Hang-ho or Ceaseless River, running south- 
easterly from the mouth of a Bull or Ox, is identified 
as the Ganges of India ! 

Lake Anavatapta, with its four presiding animals, 
is simply Sarikul ! But Beal and Julien, who make 
this identification, take very good care to ignore the 
fact that Lieutenant Wood found its water muddy and 
fetid and only about one mile in average width ! Some 
w^riters call the filthy sheet "Wood's Lake," but such 
a title is quite uncalled for. Why should the memory 



82 America's Place in MytJwIogy 

of Lieutenant Wood* be disgraced in this manner? 
The title of the repulsive swamp is simply "Sarikul." 
Some effort should be made to drain it, for it is just 
such spots that breed Asiatic cholera and other fell 
diseases. Enough chloride of lime emptied into Sari- 
kul would raise the basic level of the foul ditch and 
cause the slimy contents to slip off into the Oxus. But 
drinkers of the latter should be warned in time of the 
coming flood or accession of filth from Sarikul. Let 
messengers mounted on four reliable jackasses escort 
the wave of pollution to the sea. 

How, in the name of common sense, can the Indus, 
the Oxus, the Yarkand, and the Ganges be regarded 
as Four Branches of One River? 

All honor to Dr. Warren for his rejection of the 
notion that the Four United rivers of the Kwenlun shan 
are to be found within the bounds of Asia ! The an- 
cient account places the Kwenlun shan far — far indeed 
— from Central Asia. 

Because the Hang-ho (or Ceaseless Ho), which 
reaches a southeast sea, is said to flow from the mouth 
of a Bull, Ox, or Cow, the commentators — white and 
dark — conclude that the Ganges of India is referred to 
and that the latter stream is derived from the mouth 
of a bovine creature ! 

*By exposing the character of the "lake" Lieutenant Wood 
has done archaeology an enormous service. And just here the 
present writer may remark that the mention of the -nterpris- 
ing lieutenant's name recalls the fact that another gentleman 
named Wood — Mr. William M. Wood of Brooklyn — has done 
much to encourage the investigation dealt with in the present 
treatise. Few possess the faculty to perceive or appreciate the 
importance or bearing of new ideas, llie majority of thinkers 
shrink from the responsibility of favoring or supporting novel 
opinions. Such inaction is quite natural, and yet caution may 
be carried to excess. 



Ancient Notice of the Colorado 



83 



We have seen that, according to some Hindoo writ- 
ers, the Elephant is placed on the eastern side of 
Anavatapta (Lake Yellowstone). 

Now, Chinese Buddhists locate the Elephant on the 
southern side of the sacred sheet. 

Having chased away the Elephant from its southern 
stall, the Hindoos have tethered the huge beast to the 
eastern side of the Lake and derived the "Sita or Yel- 




Diagram showing how, if the Cow is placed on the southern side of 
the Lake, and the Elephant on the eastern, it becomes an impossibihty 
to connect the Sindhu (be it either Indus or the Colorado) with the 
head of the Klephant. 

low River" from its mouth. And the Cow or Bull is 
assigned to the South. 

With the Bull or Cow on the southern side of the 
sheet and the Elephant on the eastern, it becomes an 



84 America s Place in Mythology 

impossibility to derive the Indus from the Elephant. 
It would be absurd and manifestly false to suppose 
that the Indus (if flowing from the Elephant) could 
cross the current of the Ganges and so connect with 
a southwest sea. 

Accordingly, the Hindoos do not derive their Indus 
from the Elephant. This great beast is appropriated 
by the Sita. 

Of course, however, it would not do to leave the In- 
dus without a presiding beast, and the mythologists 
have found one in the shape of — the Lion. A writer 
in the "New American Encyclopedia" says that "in its 
upper course the Indus is called Sing-kha-bab, lion's 
mouth, by the Thibetans, who believe that it flows 
from the mouth of a lion'' (vol. ix., p. 506). 

In the article on the "Indus," in Thornton's Gazet- 
teer, we read that the river "near its source bears the 
name of Sinh-kha-bab, or 'lion's mouth,' from a super- 
stitious belief that it flows from one." 

Turning to the Hindoos, we ask the following ques- 
tion : Why do you suppose that your noble Ganges 
River flows from the mouth of a Bull or Cow? 

The answer is, that the Ganges i^ believed to be the 
Hang-ho of ancient accounts. Then, as the Hang-ho 
(or Ceaseless River) is reported to issue from the 
mouth of a Bull stationed at Anavatapta, the Ganges 
starts from that very beast ! 

Turning to the Tibetans, we ask the following 
question : Why do you suppose that your magnificent 
river Indus flows from the mouth of a Lion? 

The answer is, that the Indus is believed to be the 
Yen-ho of ancient accounts. Then, the Indus must 
flow from the mouth of a beast at Lake Anavatapta. 



Ancient Notice of the Colorado 85 

But no Lake Anavatapta — three hundred miles in 
circuit and surrounded by four united animal-rivers — 
is to be seen at the source of the Ganges. Besides, 
Lake Anavatapta, with its boiling streams, is said in 
the ancient accounts to be situated at the heart of Jambu 
the Island-continent. And in America, amid the Rocky 
Mountains, we find the famous Lake and also the four 
united radiating streams. 

Notice that Beal's translation connects the southwest 
flowing stream (supposed to be the Indus) with "a 
golden elephant's mouth." 

And the Tibetans connect the southwest flowing 
stream (supposed to be the Indus) with "the mouth of 
a lion." 

Here apparently is a contradiction. But, approach- 
ing the shore of the true Anavatapta, we find that the 
contradiction vanishes. If the four rivers are united, 
the Colorado (or Yen-ho) should connect with the 
Sita-ho (or Missouri-Mississippi), and so it does. We 
find that a feeder of the Colorado turns at its source 
(in South Pass) and becomes the Platte-Missouri. 
Then, if patron beasts for the Colorado (or Yen-ho) 
are lacking, the Colorado — as a source of the Missouri 
(or Sita-ho) — is entitled, as a matter alike of necessity 
and justice, to a share of the patronage of the sacred 
beasts that adorn and bless the sources of the Sita. 
And as the Sita-ho is reported to run from the mouths 
of a Lion and an Elephant, we are not surprised to 
learn that the southwest flowing Colorado (or Yen- 
ho) is likewise believed to connect with the mouths of 
the Lion and the Elephant. There is an imbroken 
stream of water from the Colorado to the sources of 
the Missouri ; and in addition there are subterranean 
currents of boiling water which doubtless connect the 



86 



America's Place in MytJioIogy 



Colorado with steaming founts of the Yellowstone. 
By underground and above-ground channels the four 
diverging streams are connected and unified. And all 
are partakers of the sanctity and glory appertaining 
to the four presiding illustrious and blessed beasts. 




Diagram indicating how the Colorado is a feeder or source of the 
Missouri — the Platte-Missouri — and is traceable to both the Lion and 
the Elephant sources of the Missouri. 



THE THREE-PATHED GANGA 

We are informed by Wilford that the sacred stream 
is "called Tripathaga, because it goes through three 
paths, or channels." 



The Thrcc-Pathcd Ganga 87 

The stream has four branches, which connect with 
the four Animals, nevertheless, as our Bull River is 
received by the Lion-Missouri, the four streams reach 
but three destinations — in the Pacific, the Gulf of Cali- 
fornia, and the Gulf of Mexico. 

"There he obtained the Ganges from Maha-Deva, 
which dividing into Seven streams or paths, is called 
from that circumstance Saptad'ha ("Asiatic Re- 
searches," vol. viii., p. 330-1). 

The word "Ganges" used by Wilford is misleading. 
In the Ramayana we find the following rendering : 

"O saint, I yearn 
The three-pathed Gaiiga's tale to learn." 

The "Ganges" of India flows from no lake of four 
beasts. Moreover, it enters the sea through a network 
of hundreds of passages forming the Sunderbunds. 
To talk of "seven" is absurd. 

Turning to the Mississippi, we find that the river 
has eight mouths into which the tide rushes. Never- 
theless, it has but seven channels — an eighth being only 
in operation or visible in exceptional times of flooding. 
Owing to the depth and steepness of the Gulf, the 
enormous masses of mud brought down by the great 
river are for the most part carried away into deep 
water. [The old stone-built "Spanish fort," instead 
of being now far inland, is still on the edge of the 
Gulf.] 

The Chinese Shan Hai King allows eight mouths to 
the yellow and green dragon which haunts the "Valley 
of the Dawn" in "the region beyond the Eastern Sea." 
We can trace this Serpent Rajah, or King of Snakes, 
up to Anavatapta (Lake Yellowstone), where he 
hurls aloft clouds of steam which turn to rain and 
fructify the land. 



88 



America's Place in Mythology 



THE GANGA AS A GODDESS 



It is by no means easy to perceive why the Three- 
pathed Ganga, or stream which flows to various seas, 
should be referred to as a woman. Notice the follow- 
ing language : 

"O lovely Goddess Ganga ! When we shall have re- 




SYSTEM OF THE MISS. 



TJic Gaiiga as a Goddess 89 

turned in prosperity with all our wishes gratified we 
shall worship thee with great joy. Thou, O Goddess, 
art One, who flowing in Three directions came from 
the world of Brahma and from the feet of the divine 
Vishnu." 

The Ganga is a stream and yet a female — on account 
doubtless of its great beauty and noble character. We 
ourselves have deified the land, called it Columbia and 
hailed it as a Goddess. We even sing : 

"The world ofifers homage to Thee !" 

The present passing writer may add that he lays at 
her feet this humble treatise. 

The Italians of old deified a river — the 

"Tiber, Father Tiber, 
To whom the Romans pray !" 

The Mississippi or Ganga has likewise been deified 
or personified, with much amplitude of detail. 

"Ganga, whose waves in Swarga flow. 
Is daughter of the Lord of Snow." 

— Wilkins's "Hindu Mythology," p. 384. 

It seems that "Swarga" signifies heaven, or the up- 
per region. The Goddess was aloft there, in a con- 
genial home, and a plot was concocted by some divini- 
ties to bring her down to earth, where she was sadly 
needed. The lady was profoundly moved when sum- 
moned from her heavenly home. 

" 'He calls me !' in her wrath she cried. 
And all my flood shall sweep 
And whirl him in its whelming tide 
To hell's profoundest deep !' " 
"Siva was a match for the wrathful deity. He held 



90 America's Place in Mythology 

her in the coils of his hair until her anger abated, and 
then she fell into the Vindu Lake, from which proceed 
the seven sacred streams of India. This Lake is not 
known" (lb. p. 389). 

Where is the Vindu Lake into which the goddess 
slipped? It cannot be found in Hindostan. Nor 




SKETCH-MAP SHOWING HOW HEADWATERS OF THE MISSIS. 
RIVER ARE DIVERTED INTO LAKE SUPERIOR 

should we search for it there. The Ganga which di- 
vides into seven streams, on its way to the sea, is to be 
found in Jambu, or America. Here should be the 
Vindu Lake into which the heavenly river slips. 

In Owen's "Geological Survey of Wisconsin," etc., 
we read that there are a number of lakes in Wisconsin, 
situated between the Mississippi on the west, and Lake 
Superior on the east. They are located "on the broad 
summit-level of the great water-shed, and in many 



The Gaiiga as a Goddess 91 

cases where examinations have been made, or rehable 
information obtained, these lakes have been found 
tributary both to Lake Superior and the Mississippi." 

The geologist furnishes details showing how certain 
headwaters of the Mississippi slip over, or down, into 
Lake Superior (p. 218), and adds that "these junctions 
are always found in swamps," and quite shallow on 
the crest of the low divide between the Mississippi and 
the great lake. 

Lapham, in his work on "Wisconsin," p. 16, says 
that "the Wisconsin River approaches within half a 
mile of the Neenah (Fox), and at times of high water 
canoes have actually passed across from one stream to 
the other." 

Writing in 1857, long before the Chicago Canal was 
thought of, the author of "Trips Through the Lakes of 
North America," p. 181, says that the divide between 
Lake Michigan and the Mississippi does not "in some 
places exceed ten or twenty feet," and reports "that 
Lake Michigan, when under the influence of high 
water and a strong northerly wind, discharges some of 
its surplus waters into the Illinois River, and thence 
into the Mississippi and Gulf of Mexico." 

We find that an important portion of the system of 
our Goddess Ganga is trapped and detained within 
Superior, Michigan and connected lakes. If this vast 
inland sea were to be raised on end and suddenly 
emptied into the Mississippi, a frightful inundation 
would ensue. Even under existing conditions the basic 
lands of the Mississippi and Ohio Rivers are at times 
overflowed, and much suffering results. The gods 
foresaw that if the sky-born Ganga were to descend 
all at once or too suddenly a dreadful calamity would 
occur, and so they conspired to side-track or shunt the 
wrathful goddess into the chilly lake. It was impossi- 



92 



America's Place in Mythology 



ble for her to climb back to the ridge from which she 
had just been jerked ; and the only outflow from the lake 
is found at the southeast. As she managed to wag her 



"rMWi, 




tongue pretty freely, we see that the goddess contrived 
to keep her dainty nose above water. 

Doubtless she was an expert swimmer — accustomed 
to the water from early childhood. Anyhow, our Lady 
of the Lake, being an immortal, could not very well be 
drowned, and, after all, we can only admire the sagac- 
ity manifested by the deities in their treatment of the 
goddess. Their plotting was for the good of man- 
kind: 

"Ganga, whose waves in Swarga flow, 
Is daughter of the Lord of Snow. 
Win Siva that his aid be lent 
To hold her in her mid descent, 
For earth alone will never bear 
These torrents hurled from upper air." 



TJic Ganga as a Goddess 93 

The "daughter" is a form of water, and the form 
of water is a female. 

According to Charlevoix, the Indians in the vicinity 
of Superior "have made it a sort of divinity and ofifer 
to it sacrifices in their manner." 

"He (Charlevoix) thinks, nevertheless, it is rather 
to the genius of the lake, than to the lake itself, that 
they address their prayers. 'If one may believe them,' 
says he, 'the origin of the lake has something divine 
hi it.' " 

"Claude Allonez, a Jesuit missionary, and one of 
the earliest explorers of the lake, says : 'The savages 
respect this lake as a divinity, and make sacrifices to 
it'" (Ritchie, "Wisconsin," p. 187). 

According to the Hindoo records, our great river, 
assuming the form of a goddess, slips into a lake ; and 
our Indians point to Lake Superior, which connects 
with the Mississippi, and declare that the vast body of 
water is itself a divinity, or contains a divine being, to 
whom sacrifices should be offered. 

Before objecting to such conceptions it might not be 
amiss to consider the language used by some modern 
English writers with reference to the Mississippi. 
Chandler, for instance, in his "Visit to Salt Lake" 
(p. 2), says: "The Missouri, however, is a terrible fili- 
buster ; he is always invading somebody's land. . . . 
A goodly portion he bears down as an offering to his 
bride, the Mississippi, whose clear, calm majesty of fea- 
ture and gentle, womanly current of life he over- 
whelms with the swirl of his impetuous and muddy 
waters. She is, one may say, a rich heiress nobly 
sprung; he is rich, but has come from nobody knows 
where; they wed, and he takes her name,. not she his. 
. . . Artegall, the knight of justice, slew the other 



94 



America's Place in Mythology 



giant, but who shall stay — let alone slay — the river- 
god?" 

Here the Missouri is called a river-god, and his 
bride, the Missis (or great) sippi (i. e., river), is a 




Headwaters of the Missouri, or Naga Rajah who is united to the 
Mississippi (see map of Northern Pacific Railroad). 



The Ganga as a Goddess 95 

goddess. Can Oriental imagery surpass the wealth of 
Occidental metaphor here presented? 



In his "Indian Mythology," Mr. Fausboll (p. 163) 
quotes a Purana as follows : The Ganga "is perpetually 
conducted downward over the lower mountain- tops, 
lying like a Serpent King's mistress, trembling on the 
rocks. She, the dear Queen of the sea, overflows all the 
southern district — nourishing it — like a mother after 
having first streamed from Siva's hair." 

We have already learned that the Serpent King (or 
Naga Rajah) has an abode in Lake Anavatapta, where 
he hurls water aloft which turns to fertilizing rain. 

The Serpent King is the Missouri. 

And his Bride is the Goddess Ganga, "the dear 
Queen of the sea." Our Father of Waters has a con- 
sort. 

Have we not here Chandler's conception of a bridal 
union between the Missouri and the Mississippi? The 
pair are wedded never to part. The two have become 
one. The devotion of the Naga-king is rewarded. In- 
deed it was impossible to resist his appeals. 

When stars are in the quiet sky. 

Then most I pine for" thee : 
Bend on me then thy tender eye, 

As stars look on the sea ! 

"The thoughts of thee too sacred are 
For daylight's common beam : 
I can but love thee as my life. 
My idol, and my dream !" 



CHAPTER FIVE 

MOUNT AlERU IN AMERICA 

The present writer may have no desire to add a line 
to what has heen already laid before the patient (or 
perhaps impatient) reader, but it seems absolutely 
necessary to consider a difficulty which confronts us. 
Certain accounts, we have seen, connect Anavatapta 
with Mount Meru and also with the Kwenlun shan. 
Our conclusion then is that Mount Meru is a notable 
portion of the Kwenlun shan. 

We have identified the latter with our American 
mountain system, but it is impossible to overlook the 
fact that certain Chinese writings appear to connect 
magnificent architecture with the celebrated range. On 
page 146 of his erudite work, Dr. Warren quotes a 
statement furnished by the "Chinese Recorder," as 
follows : 

"Within the seas, in the valleys of Kwen-lun, at the 
northwest, is Shang-te's Loh or Recreation Palace. It 
is eight hundred le square and eighty thousand feet 
high. In front there are nine walls enclosed by a 
fence of precious stones. At the sides there are nine 
doors, through which the light streams, and it is 
guarded by beasts. Shang-te's wife also dwells in this 
region." (See haunt of this grass-widow, p, 29.) 

On p. 244 we find the following quotation : "The 
Queen mother dwells alone in its midst, in the place 
where the genii sport. At the summit there is a re- 

9G 



Mount Mem in America 97 

splendent azure hall, with lakes enclosed by precious 
gems, and many temples." 

Temples, palaces, and genii on our Kwenlum shan! 
What do such statements mean? Can the splendid 
palaces be found in Asia? 

The author of "Across the Rocky Mountains" states 
that on a certain occasion he saw a "wonderful illusory 
spectacle." He beheld the "semblance of a mighty city 
surrounded with domes and spires, and columns, obe- 
lisks, and minarets, opening with vast architectural 
vistas and enchanting boulevards ; where triumphal 
arches, frowning towers, and gorgeous pagodas were 
successively disclosed to view. ... I thought for 
the time I was on enchanted ground" (p. 209). (Our 
astonished traveller applies the term "mirage" to the 
spectacle.) 

Here are lakes, pagodas, domes, and minarets. The 
author thought that he was on "enchanted ground," 
and here beheld "enchanting" scenes. This reminds 
us of the ancient statement that "all is charming, all 
enchanting" on our Kwenlun shan. 

The lakes and temples or pagodas are still to be seen 
— just as substantial or indestructible as they ever 
were. 

The rock formations, too, are surprising and impres- 
sive. Bancroft tells of "towers, spires, buttresses, and 
other architectural effects" observable within the Cafion 
of the Yellowstone. 

At times the traveller imagines that "he has arrived 
in some fairy city of dazzling beauty and splendor." 

Surely here is a section of the city whose gates — 
whose pearly gates — are guarded by beasts. And 
within the enchanted walls a Queen dwells alone with 
sportive genii. And this Queen has leaped to earth 



98 America's Place in Mythology 

from her native heaven. The palaces east and west 
on the Kwenlun shan belong to her. 

"I was overcome with emotion and felt that, 'but 
thinly the veil intervened between the fair city and 
me.' I was for the moment carried away, in spirit, 
from earth and imagined myself on the 'glittering 
strand,' passing through the shining portals and up 
the 'golden streets,' meeting on my way the glorious 
inhabitants of the celestial region. It was a picture 
that will never fade from my memory" (Stanley's 
"Wonderland"). 

The ancient explorers evidently beheld tlie "glorious 
inhabitants of the celestial region" and set them down 
as "genii." Some fairy Queen was also seen dwelling 
in such pomp and splendor that she was considered 
to be the consort of the Most High (Shang-te). In- 
deed, in this region we ourselves have found the figure 
of the "Goddess of Liberty" and also "Queen Cleo- 
patra's Baths," etc. 

As for the palace walls ornamented with gems, it is 
evident that such are not to be seen anywhere on the 
face of the earth. No king or queen sticks precious 
stones on any outer wall. Nevertheless, at Yellowstone 
the visitor at times beholds architecture of the most 
glorious description, fully answering in beauty and 
grandeur to the palaces and temples described in con- 
nection with the Kwenlun shan. Here should be man- 
sions surpassing in magnificence all the structures of 
earth, and here in truth the modern pilgrim beholds 
vistas of such transcendental beauty that he is "carried 
away, in spirit, from earth" and imagines that he is 
gazing on the walls and streets of a celestial city. 

Stanley calls the Yellowstone region a "Wonder- 
land," and tells how early explorers returned to civil- 
ization with accounts of "splendid palaces and gor- 



Mount Meru in America 99 

geoiis temples, with pearly gates." What is this but 
an echo of the ancient statements concerning the 
splendor of the architecture on the Kwenlun shan? 

The Ganga is supposed to descend from heaven — to 
leave the abode of the gods — and alight upon the 
Kwenlun range. The Hindoos apply the title of 
"Meru" to the sacred mountain which upholds Lake 
Anavatapta. 

Warren (p. 131) very properly says that the Bur- 
mese mythologists call the glorified eminence "Mien- 
mo," and (see Upham, p. 45) as this appellation sig- 
nifies "the Mountain of Vision," it is evident that the 
ancient sightseers who visited Anavatapta had their 
eyes fully open to the real nature of the spectacles be- 
held from the peaks of our Kwenlun shan. Of course, 
some spectators may have been honestly deluded, just 
as some are being deluded by mirages to-day. We may 
well believe that certain imaginative pilgrims recog- 
nized, or believed they could discern, the forms of 
deceased friends seated on rosy clouds or climbing 
up golden stairs. 

"Whatever there is beautiful in landscape or grand 
in nature may also be found there in the highest state 
of perfection. All is charming, all enchanting, and 
whilst Nature smiles the company of genii delights the 
ravished visitor" (p. 144). 

Certainly the language here used connects spirit 
spheres — the heavens of the Buddhists and Hindoos — 
with the peaks of the Kwenlun shan. 

When Mr. Evans got lost at Yellowstone a number 
of years ago, he suffered terribly, but at last "the spirit 
of an old clerical friend" appeared and said : " 'Go 
back immediately as rapidly as your strength will ad- 



100 America's Place in Mythology 

mit. There is no food here or means of escape. To 
attempt to scale these rocks is madness !' 

" 'Doctor,' repHed Evans, 'the distance is too great. 
I cannot Uve to travel it !' 

" 'Say not so. Your life depends upon the effort. 
Return at once. Start now, lest your resolution falter. 
Travel as fast and as far as possible — it is your only 
chance. Your power of endurance will carry you 
through. I will accompany you. Put your trust in 
heaven. Help yourself and God will help you' " 
("Echoes from the Rocky Mountains," p. 580). 

Ultimately, and apparently by a mere chance, the 
wanderer was saved. Mr. Evans always maintained 
that the coming of the deceased clergyman was entirely 
due to Providence. Other spectral friends appeared to 
cheer the pilgrim on his way, and the wanderer, ac- 
cording to his own belief, was accompanied by a throng 
of disembodied beings. Evans could well understand 
the ancient declaration that the Kwenlun shan is a re- 
sort of glorified souls ; and possibly the pilgrims of old 
were just as sincere and rational as himself. 

More might be said, but enough perhaps has been 
disclosed to indicate the importance — the surpassing 
and crowning importance — of Yellowstone's Place 
IN Mythology. 



CONCLUDING REMARKS 

We have merely reached the verge of a great sub- 
ject. The present writer is, however, so advanced in 
years that it is improbable anything further will ap- 
pear from his pen. For this reason he desires in time 
to indicate the course which a continuation of the in- 
vestigation might pursue. 



Concluding Remarks loi 

The determination of the position of Mount Mem 
at Yellowstone is of the highest importance. 

Meru is crowned with Lake Anavatapta, or Ano- 
tatta, as it is also called ; and Hardy, as we have al- 
ready learned, says, that "on the four sides of Anotatta 
are four mouths or doors, whence proceed as many 
rivers: they are the Lion-mouth, the Elephant, the 
Horse, and the Bull." 

The ancient account adds (p. i6), that in Jam- 
budvipa are also "the seven great lakes, among which is 
the Anotatta-wila, This lake is 800 miles long." 

We have already been informed that the Anotatta 
Lake of the Four Beasts is about 300 miles in circuit, 
so let us not confound it with the Anotatta-wila (or 
row), which is 800 miles long. 

The Lake Superior line of great lakes forms one 
continuous body of fresh water measuring about 800 
miles from the most western point of Superior to the 
eastern end of Ontario. The widths of the seven 
would also amount to about 800 miles. 

Hardy furnishes the names of the seven great lakes 
(see the "Manual of Buddhism," p. 17), and says that 
the first is "Anotatta," and the fourth "Chaddanta." 

Alabaster, in his "Wheel of the Law" (see pp. 98. 
190, 318), also furnishes a list of the seven and states 
that the first is called "Anodat," and the fourth Lake 
"Chatthan." 

Now, we read that "in the centre of the Chaddanta 
Lake, twelve yojanas in extent, is water as clear as a 
mirror." 

The measurement here stated would be equal to 
sixty English miles and is the width of Lake Michi- 
gan across its centre. Lannan, in his work on "Michi- 
gan," says that the sheet is "sixty broad." This is un- 



102 



America's Place in Mythology 




Map showing where Lake Michigan measures 60 miles across its 
centre {A-B). 

doubtedly its breadth in connection with the centre 
(A-B). 

LAKE SUPERIOR KNOWN TO THE ANCIENTS 

"Chaddanta," as we have just seen, was by some 
Asiatic writers cahed "Chatthan," and it may now be 
added that the Burmese (who speak a language of 
their own) call the sacred Lake "Zaddan" — a mere 
dialectical variation of Chatthan. 



Lake Superior Knozvn to the Ancients 103 

Dr. Buchanan in "Asiatic Researches" (vol. vi., 
p. 235) furnishes the foHowing statement: "Next to 
the lake Anaudat the most celebrated is that called 
Zaddan, nearly equal in extent to Anaudat." 

Zaddan or Chatthan (or Chaddanta), measuring 
sixty miles across the middle, is "nearly equal in ex- 
tent to Anaudat" (or Anodat). 

How large is Anaudat? 

Upham, "quoting ancient Burmese records, further 




an. 



Sketch-map showing how Lake Michigan, 60 miles wide across the 
centre, has to its nortli another sheet (Superior or Anaudat) measuring 
250 miles in two directions. 



I04 America's Place in Mythology 

says: "Next to the lake of Anaudat is the lake Zad- 
dan/' and "to the west of the lake Zaddan is a beauti- 
ful cave." 

We are next informed, that "to the north is another 
lake fifty juzana in length and as much in breadth" 

(p. 46). 

If the 60-mile-wide Chaddan or Zaddan is Michi- 
gan the latter should have to its north "another lake" 
measuring 250 miles in length and as much in breadth. 

We find that Lake Superior answers to the dimen- 
sions here recorded, being about 250 miles in length 
from the mouth of the St. Louis River along a line 
carried past Isle Royal to the Canadian shore. And 
the cross measurement from the mouth of Nipigon 
Lake River to the narrow channel at Sault de Ste. 
Marie yields precisely the same result. In both direc- 
tions this angular lake gives us the fifty yojanas of the 
"Asiatic" text. 

As the lake, fifty juzana in length and as much in 
breadth (measurements which we could not possibly 
find if they were not actually there), lies to the north 
of Zaddan, or Chaddanta, it follows that our Lake 
Michigan is the "Chaddanta" of the ancient record 
found in Asia. 

Only one lake on the planet furnishes the two meas- 
urements of 250 miles. To look for such a sheet in 
either India or its neighborhood is hopeless. Nor are 
we at liberty to search in that direction. The immense 
lake is situated along with six more within the insular 
continent of Jambu, which contains the Lake of the 
Four Beasts. 

The enormous lake is Lake Superior. 

It has to its south Lake Chattan or Zaddan, meas- 
uring 60 miles across the middle. 

The latter is Lake Michigan. 



Lake Superior Known to the Ancients 105 

Now, Chattan (or Michigan) is said to be "next to 
the lake Anaudat" and "nearly equal in extent to 
Anaudat." 

Lake Michigan, then, should have Anaudat next to 
it. 

Glancing at a modern map, we find that Lake Michi- 
gan (Chattan or Zaddan) has two lakes, Superior and 
Huron, next to it. 

One of these two sheets (Superior or Huron) should 
be Anaudat. 

Now, Huron is smaller than Lake Michigan and 
therefore cannot be Anaudat. The "New Amer. Cyc." 
(article "Michigan") states that Lake Michigan has 
an area of 22,400 square miles, "exceeding the area of 
Lake Huron by 2,000 square miles." 

Superior, however, is larger than Michigan and 
meets all requirements. Lapham, in his "Wisconsin" 
(p. 14), says that "Lake Superior is the largest body 
of fresh water in the world ;" and "Lake Michigan is 
second only to Lake Superior in magnitude." 

We can identify Superior as Anaudat and Michigan 
as Zaddan, and truthfully say of the latter that it is 
next to Anaudat — the fmmense Anaudat — and nearly 
equal to it in size. 

The existence of a sheet measuring 250 miles in two 
directions and situated to the north of the lake, meas- 
uring 60 miles across the middle (Michigan or Zad- 
dan), is noticed in the text, and it is this immense sheet 
which turns out to be Lake Superior (or Anaudat). 

Dr. Buchanan, in an essay dealing with the Seven, 
says : "Of these lakes the most celebrated is called 
Anuadat" ("Asiastic Researches," vol. vi., p. 235-6). 

As a matter of fact the great lake has retained its 
distinction. Michigan is next to it in size, and all 
freshwater lakes on the planet rank below it in magni- 



io6 America's Place in Mythology 

tude. It is more widely known, or more celebrated, 
to-day than ever. The whole world lias heard of its 
size, beauty, and purity ; and its palpable superiority 
has found recognition in the title — Lake Superior. 

RED WATER IN LAKE MICHIGAN? 

In Dr. Buchanan's essay we find the following curi- 
ous statement : "Next to the Lake Anaudat, the most 
celebrated, is that called Zaddan, nearly equal in ex- 
tent to Anaudat. In the centre of the lake, limpid 
water of a carbuncle color occupies a space of 25 ju- 
zanas" ("Asiatic Researches," vol. vi., p. 235). 

The term juzana is a form of yojana, and 25 would 
be equal to 125 English miles. 

There is a red clay formation along a portion of the 
western shore of Lake Michigan. As a continuous or 
unbroken deposit it extends along the coast merely 
from the neighborhood of Milwaukee to the middle of 
Door County, a distance of just about 125 miles. 

Professor Owens says that "bricks are everywhere 
made of it except at Milwaukee, where it appears to 
thin out on the south" ("Survey of Wisconsin," p. 463. 

"The red clay of Lake Michigan," adds the Pro- 
fessor, "seldom has interstratified beds of gravel, be- 
ing homogeneous and persistent. At Milwaukee and 
near the Falls of Wolf River, near its extreme borders 
north and south, it is somewhat mingled with beds of 
coarse gravel." (See diagram, p. 103.) 

The deep red (or carbuncle-colored) clay extends 
as a continuous or persistent homogeneous formation 
from the neighborhood of Milwaukee to the Falls of 
Wolf River. Along the western shore of the Lake it 
extends to Door County. In Foster and Whitney's 
"Geological Report" (vol. ii., p. 224) we read that the 



Red Water in Lake JMicliigait 107 

Red Clay "covers the northeastern corner of Mani- 
towoc County, the eastern portion of Keewaunee 
County, and the adjoining portion of Door County" 
(in the Green Bay peninsula). "It doubtless originally 
covered the entire Green Bay) peninsula and was ap- 
parently swept away by the action of the lake as it 
gradually retired." 

The clay of a deep red color extends from the vi- 
cinity of Milwaukee northward to the Green Bay pe- 
ninsula. It enters the latter but fails to cover it. 

The formation extends along the western shore of 
the great Lake and slopes eastward and downward, 
forming a bed for a vast expanse of water. Professor 
Owen (p. 462) says that the Red Clay deposit, which 
covers "a large tract in Wisconsin," can be seen "ris- 
ing from Lake Michigan." 

The Red Clay lines the western shore of the Lake 
for a distance of about 125 miles, and for the reason 
that it rises from (or slopes into) the sheet, it forms 
a part of Michigan's bed and affects the color of the 
water throughout a central section measuring 125 
miles (or the "25 juzanas" of the ancient visitors). 

The present writer sent a letter to the editor of the 
Sheboygan Herald, asking for information concerning 
the geological formation which borders and underlies 
the great sheet, and received the following reply : 
"There are clay banks almost all along the western 
shore of Lake Michigan, especially from Milwaukee 
northward. There is a reddish streak along the coast 
especially after a storm from the east, but it is more 
or less perceptible all the time" (written December 14, 
1909). 

Here is a streak of reddish water extending along 
the coast of Michigan. We have identified this sheet 
as Chaddanta. Then, in a central section, and stretch- 



io8 America's Place in Mythology 

ing for a distance of about 125 miles, we sliould find 
water of a carbuncle color. Is it not here? 



HOW FAR EAST DOES THE REDDISH WATER EXTEND? 

In calm weather, when the water is clear or limpid, 
the streak along the western edge of the Lake is quite 
narrow, "only a mile or two" in width for the greater 
part ; and the Herald's editor adds that nowhere, to 
the best of his belief, does the reddish color extend "all 
the way across the Lake." (See diagram, -p. 103.) 

Storms, however, by stirring up the red mud with 
the otherwise limpid water will widen the area occu- 
pied by the reddish hue. In response to inquiries, 
Mr. A. H. Soliman of the Hamilton Co., Two Rivers, 
Wisconsin (writing February 18, 1910), was pleased to 
use the following language : "It seems to be the general 
opinion that the reddish hue is due to the clay bottom, 
especially after a storm. This is noticeable here in this 
neighborhood, where the coast-line is composed of clay 
soil which is constantly washing into the Lake. Some- 
times the waters of Lake Michigan appear to be of a 
deep reddish color. Of course, as the storm subsides 
and the water becomes calmer, it takes on a sort of a 
yellowish color, which finally disappears and becomes 
a deep blue." (The writer adds that "the same con- 
dition prevails at a point thirty miles north.") 

Webster says that the carbuncle is "a gem of a deep 
red color, with a mixture of scarlet." 

The ancient writer declares that water of a carbuncle 
color is to be seen within the central section of Zaddan 
(or Michigan), and a modern writer declares that at 
times its waters appear to be of a deep reddish color. 
The ancient comparison is therefore sustained. 



How Far East does the Reddish Water Extend? 109 

A Brooklyn lady has publicly testified* that the 
water adjoining Manitowoc, on the west coast of Lake 
Michigan, was seen by her to be in part of a reddish 
color. The editor of the Sheboygan Herald informs 
us that there is "a reddish streak along the coast" 
"perceptible all the time" ; and the citizen of Two 
Rivers tells of storms which cause the waters of Lake 
]\Iichigan to assume a deep reddish color. 

The area of water into which the red clay formation 
dips eastward measures about 125 miles (or 25 ju~ 
zanas) and forms a central section — a section rather 
than a mere spot — of the great lake. North and south 
of it are sections equally extensive (see E-F and C-D 
north and south of the middle section D-E). And 
within the central expanse of 125 miles we find the 
comparatively narrow dimension of 12 yojanas (or 
60 miles), which represents the width of Chaddanta 
(or Michigan) measured through its centre (A-B), 

The section containing red water should measure 12 
yojanas (or 60 miles) in one direction and 25 yojanas 
(or 125 miles) in another; and these two dimensions 
are actually obtainable within the vast area of Lake 
Michigan. Moreover, Chaddanta has to its north a still' 
larger lake which extends 250 miles in two directions. 
And these two peerless sheets belong to a group of 
seven — which form a continuous lake or inland sea 

*The lady is Mrs. M. Fountain, who was kind and consider- 
ate enough to answer a query addressed by the present writer 
to the editor and readers of the Brooklyn Times. The lady's 
communication in full is as follows: 
To the Editor of the Brooklyn Times: 

Sir: In answer to query of Alexander McAllan about the 
reddish color of the water on the west shore of Lake Michigan, 
in the summer of 1909. I was in the town of Manitowoc, Wis- 
consin, on the west shore of Lake Michigan, and noticed the 
reddish color divided from the blue waters of the lake. 

Mrs. M. Fountain, 

84 Eldert Street, Brooklyn, January 31, igio. 



110 America's Place in Mythology 

"800 miles long," It is through the watery highway 
of our Anotatta-wila that innumerable cargoes of red 
bricks are being to-day transported to distant points. 
Such are entering wholesale into the construction of 
cities east and west, like Chicago and New York ; and 
when we inquire concerning the origin of these bricks, 
stamped as they are with many a trade-mark, we find 
that they are the product of the same Geological 
Formation which has itself stamped a red sign upon 
Chaddanta. 

LAKE SUPERIOR AS BINDU 

To the north of Chaddanta (or Michigan) is 
Anaudat, — measuring 250 miles in two directions, — 
which gives its name to the entire row (or ivila) 800 
miles long. 

"Anaudat," as we have learned, was also applied 
to the Lake of the Four Beasts on Mount Meru (at 
Yellowstone), measuring but 300 miles in circuit. 

Captain Wilford informs us that the Anaudat which 
is not upon Meru, was also called "Bindu," and that 
from it the Ganga escapes and enters the Southern Sea 
through Seven passages. 

This Bindu (or Vindu) Lake, 250 miles long, is 
Lake Superior, and it is within its confines that we are 
to look for the agitated ^ace of the goddess who came 
from heaven. She left the sky in the form of a shower 
of rain but subsequently materialized and made good 
use of her tongue. Llowever, she is now quietly enough 
keeping house for her devoted spouse, the Serpent 
Rajah. Thus the facts leak out. 

"Let Gaul or Goth pollute the shrine, 
Level the altar, fire the fane ; 
There is no razing the divine : 

The gods return, the gods remain ! 



Lake Biudu East of Mcru iii 

"Build as man may, time gnaws and peers 
Through marble fissures, granite rents : 
Only Imagination rears 
Imperishable monuments." 

LAKE BINDU EAST OF MERU 

Dr. Warren, p. 463, says that, according to the 
Vishnu Purana (as translated by Professor Wilson), 
two mountain ranges, "Gandhamadana and Kailasa, 
extend east and west, eighty yojanas in breadth, from 
sea to sea. 

Both adjoin Meru, and as Gandhamadana is on the 
west of Meru (p. 462), it follows that the Kailasa 
range extends eastward from Meru (or Yellowstone). 

Now, Captain Wilford tells us that "north of Cailasa 
is the Gaula mountain, at the foot of which is the 
Bindu-lake." 

The Bindu sheet is thus put to the east of Meru, and 
consequently to the east of Lake Yellowstone, which 
crowns Meru. 

In other words, Lake Superior is east of Lake 
Yellowstone, and there we find it — with Chaddanta to 
its south. 

While it is true that the divine stream flows southerly 
from Superior (or the Bindu-Anaudat) it is no less a 
fact that the river has a source on Meru itself. Here 
it forms one of Four that radiate from the sacred 
eminence. 

The Earl of Dunraven says : "But the culminating 
point of the whole system — the Great Divide of the 
United States, the nucleus of the continent — lies in the 
northeastern quarter, in the girdle that encircles the 
district containing the Geyser Basin and the Yellow- 
stone Lake." 



112 Americas Place in Mythology 

Again : "It may be truthfully called the summit or 
apex of North America. There the waters flow in all 
directions, north, south, east and west. There it is that 
great rivers rise, running through every clime, from 
perpetual snow to tropical heat. On the one side glance 
the currents destined to mingle with the tepid waves of 
the Gulf of Mexico; on the other up the rapids leap 
the salmon ascending from the distant waters of the 
Pacific Ocean. It is the geographical centre of North 
America. It is essentially 'The Great Divide.' " 

"Stand by me, with your face to the north. Right 
before us lies the valley of the Yellowstone, golden in 
the slanting rays of the setting sun, and beyond it are 
the great upheaved masses that form its borders. . . . 
An interest far greater than that produced by mere 
scenic effect attaches to the naked crag on which we sit. 
This rock is the summit of a mountain which forms the 
culminating point of the ridge that rules the water 
courses of the United States. Stretching out its arms 
between the streams, it seems to say to one, 'Run in this 
direction,' and to another, 'Flow in that.' It launches 
into life the river that forms the valley of the Mis- 
sissippi, a vast fertile region destined in the future to 
be one of the most populous places on earth. This rock 
is the keystone of the continent." 

From it, adds Dunraven, we "can overlook the 
sources of the Yellowstone, the Wind River and the 
Missouri, and of the Snake and Green rivers, principal 
tributaries, the one of the Columbia, the other of the 
Colorado. 

"These waters flow through every variety of climate, 
past the dwellings of savage hordes and civilized na- 
tions, through thousands of miles of unbroken solitude, 
and through the most populous haunts of mercantile 
mankind. ... I believe that the head waters can be 



Lake Bindu East of Merit 113 

seen of mightier rivers — rivers passing through more 
populous cities, through the hunting grounds of more 
wild tribes, through greater deserts, through countries 
more rankly fertile, through places more uncivilized 
and savage, by scenes stranger and more varied than 
can be viewed from any other point on the surface of 
this earth." 

When the Maha Rajah of Baroda, a prince of Hin- 
dostan, was recently leaving New York, he was asked 
what sight had impressed him most during his tour 
through the United States, and he replied that most of 
all he had been impressed by the grandeur, sublimity, 
and beauty of Yellowstone ? 

The very rivers mentioned by Dunraven are noticed 
in Puranas treasured by the Maha Rajah of Baroda. 
And, moreover, the streams are all said to be united, — 
a fact unknown to Dunraven himself. 

Our subject has practically no end. Enough, how- 
ever, has been written to show that the haunt of the 
goddess Ganga must be located within the bounds of 
our Island-continent. Here we can readily understand 
how the divine stream — descended from heaven and 
the deities — is detained within a lake but contrives to 
escape to the sea, over which she presides like a queen 
and a bride. 

"Thou, O Goddess, art one, who, flowing in three 
directions, came from the world of Brahma and from 
the feet of the divine Vishnu! We bow to thee, O 
Goddess ! We offer praise to thee, O beautiful river !" 

To an extraordinary degree the religious systems of 
the Orient are based upon our continent, and opening 
our eyes to this fundamental fact we begin to see the 
importance — the crowning and solemn importance — 
of America's Place in Mythology. 



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